problem of epistemologyis the main theme of another work by Mandana, called Vibhramadiuka, which may be said to be the metrical counter-part of pages I39-I50 of the Brahmasiddhi. The four chief theories of branua (khyativada), Atmaahyati, Asatkyati, hyati and Aayathakhyiti-are briefly stated and critically reviewed 98% in the Vibhramauubaa and the Bhatta theory of Viparitakhyati , »s which is practically the same as the Nyaya theory of anyathakhyati, is sought to be maintained. In his BrahmasidaiMandana maintains that the Bhatta theory of riparitakyaiti 288 should, for all practical purposes, be adequate even from the advaitic view-point and when the nature of the object of erroneous cognition is examined, this theory reduces itself to a form in which it is hardly distinguishable from the entire caniya khyati 287 of advaitins It would be very helpful to students of Indian epistemology to make, in this connection, a critical and comparative study of the various theories of brama (khyati v?da) propounded by the differ ent schools of Indian philosophy. There are five theories of brama viz., the theory of self-cpprehension (atmdhyati), the theory of 404 being's apprehension (asatkhvati), the theory of box-apprehension (khayati), the theory of misapprehension (cannyathayati), and the theory of ideab'e's apprehension (aniruacaniyahyati). The Yoga. cara school of Buddhismotherwise known as the Vijianavada school, explains erroneous cognition as consisting in the self ', which is identical with consciousness, externalising itself in the form of objects like silver ; all determinate cognitions of objects, according to the Yogacara subjectivists, are erroneous ; this theory of brama is called atmakhyativida (theory of se'/-apprehension). The Nihilistic school of Buddhists, otherwise known as the Madhya mika school, explains bhrama as consisting in the cognition of a non- being (asat) ; in the case of the erroneous cognition ‘this is silver', which arises where there is no silver, the object of the cognition is a non-being (asat) ; on the strength of experience, even non-being should be taken to admit of being cognized; this theory of brama is known as asatahyatiodde. The Prabhakara schoolof MImaisakas explains all cases of brama as cases of ow-upprehension. They contend that, in the cognition of silver where only nacre is seen two cognitions arise in fact, one cognition being the perception of nacre in the general way as this (ida) and not as possessing the
distinctive feature of nacreness, and the other cognition being the
Mad. OrS. No1, M.L.J. Press, Mylapore, Madras.
Vibh. Vi, M.L.J.P., 1932, verse 26
Bra. Sid., Part I, pp. 136 to 15०, lines 3 and 14.
s Do. p \5©
