Page:A History of Indian Philosophy Vol 1.djvu/441

 x] Ga'lufapada's Ph£losophy 4 2 5 Gau<;lapada does not indicate his preference one way or the other, but describes the fourth state of the self as unseen (adr!a), unrelationable (avyavakiiryam), ungraspable (agnihyam.), inde- finable (alaka?za), unthinkable (acint) l am), unspeakable (aV)la- padesya), the essence as oneness with the self (ekiitmapratya- yasiira), as the extinction of the appearance (Prapaiicopasa11la), the quiescent (Siintam), the good (Sivam), the one (advaita)l. The world-appearance (prapai'ica) would have ceased if it had existed, but all this duality is mere maya (magic or illusion), the one is the ultimately real (Paramarthata!z). In the second chapter Gau<;lapada says that what is meant by calling the world a dream is that all existence is unreal. That which neither exists in the beginning nor in the end cannot be said to exist in the present. Being like unreal it appears as real. The appearance has a beginning and an end and is therefore false. In dreams things are imagined internally, and in the experience that we have when we are awake things are imagined as if existing out- side, but both of them are but illusory creations of the sel£ What is perceived in the mind is perceived as existing at the moment of perception only; external objects are supposed to have two moments of existence (namely before they are per- ceived, and when they begin to be percei,,'ed), but this is all mere imagination. That which is unmanifested in the mind and that which appears as distinct and manifest outside are all imaginary productions in association with the sense faculties. There is first the imagination of a perceiver or soul (ji'va) and then along with it the imaginary creations of diverse inner states and the external world. Just as in darkness the rope is imagined to be a snake, so the self is also imagined by its own illusion in diverse forms. There is neither any production nor any destruction (na llirodho, Iza cotpattif.t.), there is no one who is enchained, no one who is striving, no one who wants to be released:!. Imagination finds itself realized in the non-existent existents and also in the sense 1 Compare in agarjuna's first karika the idea of prapa1icopasama11l sivam. A llirodhanzametpiidamanucchedanzasiisvatam a1Zekiirthamall iilziirthamalllIgll nza11la1Zi,'- gamam yalJ pratityasa11lutpiidanz pl'apalicopllSa11lam fi'l'a11l defa)'ii11lii.ra sambuddhasta11l vande vadatii11lvaram. Compare also Nagiirjuna's Chapter on Nirvazaparik!ii, Piirvo. pala11lbhopasa11la1.z prapaiicopasalllaJ} siva!: Ita kvacit kasyacit kascit dharm11l0 bud- dhmadditaJ}. So far as I know the Buddhists wt:re the first to use the words prapali- copafamalt iiva11l. 2 Compare Nagarjuna's karikii, "anirodhamanutpadam" in lIIiidh)'1l11likaz'rtti, B. T. S., p. 3.