पृष्ठम्:तत्त्वसङ्ख्यानम्.djvu/११

viii omitted to follow this rule. Moreover the word 'Swatantra, the Independent' implies all the eminent qualities of the Supreme Being and its mention at the beginning of the work though for the purpose of classification, has all the efficacy of a maIigala and serves its purpose. In raising this question and answer- ing it in this manner Jayatirtha has two objects in view. He wants to show, in the first place, that the work of the Acarya is in no respect defective and in the second place (this incidentally) that the sacred name of the Supreme Being when uttered with devo- tion in any context is capable of bringing every good and of preventing every evil. Tattva is defined as that which is not super- inlposed, thus excluding the silver apprehended when nacre is mistaken for it in illusion. Various are the views held by Indian thinkers regarding the nature of illusion. The Prabhakara school of Mimamsakas deny illusory cognitions, for them all cognitions are valid. This clearly is opposed to the subsequent experience in the form' Till now I mistook nacre itself for silver'. The V aiseikas say that the apprehended silver is real but exists in another place. The Yogacara school of Buddhists think that the cognised silver is of the essence of knowledge itself. The Bhaskara school of vedautins assert that the silver seen is real and is produced at the particular place and exists so long as it is seen: Miyavadins on the other hand say that the silver is neither real nor unreal but is inexpressible that is, indefinable. There is the subsequent sublating experience in the form 'There was no silver at all') hence nacre itself due to d,efects appeared as the