nning of the fourth chapter of his karikas he
says that he adores that great man (_dvipadam varam_) who by knowledge
as wide as the sky realized (_sambuddha_) that all appearances
(_dharma_) were like the vacuous sky (_gaganopamam_ [Footnote ref 4]. He
then goes on to say that he adores him who has dictated (_des'ita_)
that the touch of untouch (_aspars'ayoga_--probably referring to
Nirva@na) was the good that produced happiness to all beings,
and that he was neither in disagreement with this doctrine nor
found any contradiction in it (_avivada@h aviruddhas'ca_).
Some disputants hold that coming into being is of existents,
whereas others quarrelling with them hold that being (_jata_)
is of non-existents (_abhutasya_); there are others who quarrel
with them and say that neither the existents nor non-existents
are liable to being and there is one non-coming-into-being
(_advayamajatim_). He agrees with those who hold that there
is no coming into being [Footnote ref 5]. In IV. 19 of his
karika he again says that the Buddhas have shown that there was
no coming into being in any way (_sarvatha Buddhairajati@h paridipita@h_).

__________________________________________________________________

[Footnote 1: S'a@nkara's bha@sya on Gau@dapada's karika, Anandas'rama
edition, p. 214.]

[Footnote 2: Anandas'rama edition of S'a@nkara's bha@sya on Gau@dapada's
karika, p. 21.]

[Footnote 3: Telang wishes to put S'a@nkara's date somewhere in the 8th
century, and Ve@nkates'vara would have him in 805 A.D.-897 A.D., as he
did not believe that S'a@nkara could have lived only for 32 years.
_J.R.A.S._ 1916.]

[Footnote 4: Compare _Lankavatara_, p. 29, _Katha@m ca gaganopamam_.]

[Footnote 5: Gau@dapada's karika, IV. 2, 4.]

424

Again, in IV. 42 he says that it was for those realists (_vastuvadi_),
who since they found things and could deal with them and
were afraid of non-being, that the Buddhas had spoken of
origination (_jati_). In IV. 90 he refers to _agrayana_ which we
know to be a name of _Mahayana_. Again, in IV. 98 and 99
he says that all appearances are pure and vacuous by nature.
These the Buddhas, the emancipated one (_mukta_) and the leaders
know first. It was not said by the Buddha that all appearances
(_dharma_) were knowledge. He then closes the karikas with an
adoration which in all probability also refers to the Buddha [Footnote ref
1].

Gau@dapada's work is divided into four chapters: (i) Agama
(scripture), (