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FOREWORD
produced in accordance with the actions done in the previous births. On these grounds no creator is required, because there is nothing that is to be created. In the Ubhayapariksd he rejects the dualistic theory, as held by the Seśvara Samkhyas, of God and Matter as causes of the universe, on the ground that if both these are eternal then everything would be created, protected, and destroyed at once, and not in succession or by the process of evolution. In the Srabhavapariksa he rejects the theory that the universe is self-existent and is causeless. In the S'abdabrahman parikşd he disinisses the theory as held by the Grammarians that S'abdabrahma is eternal, and the objective world is nothing but the result of this sound. The world appears as different fronı the sound because of Avidya or ignorance. Incidentally Kamalasila explains the Buddhist view of Avidyd and Mokşc. He says that we consider the tendency of the mind surcharged with the conformations of previous births as Avidya (ignorance ). When this Adidyd is destroyed by constant meditation so as to give rise to the chain of consciousness which is pure and free from the seeds of conformations, it is then called as having obtained emancipation'. In the Atmapariksd, replying to the Naiyayikas the author says that though we Buddhists do not accept an Atman as the acknowledger of all kinds of knowledge, we admit indeed a Sarvajña or omniscient as the perceiver of all varieties of knowledge. Others admit that by attaining superhuman powers all kinds of knowledge can be known. So there is nothing new in your doctrine of Atman. But the Vijūânavâdins admit that all Vijñanas rise independent of the subject and the object and they are not acknowledged by anything else'. While examining the theory of Atman as propounded by the Advaitins, he says that according to this theory the Atman being always emancipated the
1. The game agardaran I FT Tatar eftea à I......727217
विद्याया योगाभ्यासादसमर्थतरतमक्षणोत्पादक्रमेण व्यपगमात्परिशुद्धज्ञानसन्तानोदयादपवर्गप्राप्तिरित्यतो बन्धमोक्षव्यवस्था युक्तिमती ।
-p. 75. 2. a gad archana FagarEYATI
manfaragni asingetoga : 1966 11 Kamaladila adds darkAHIFA: Hatefuired for for at श्रावकप्रत्येकजुद्धस्तदन्यैश्च परचित्तवेदिभिर्वेदनाभ्युपगमात् ॥ . येषान्तु विज्ञानवादिनां मतं सर्वमेव ज्ञानं प्रात्यप्राहकवैधुर्यात्खयमेव प्रकाशते नतु Katarta en la etc.
-p. 83.
