complicates his theory by trying to bring the absent reality with in the range -- of the senseorgan concerned through the extranormal relation (alamukhika samikararepresented by some form of cognition itself (doclakand pratyasatti). The Bhatta realists, while adopting the theory of anyuthaiyati, find it necessary to accommodate them- selves to the usatzyhiti theory, in holding that the saisarga element, in the apprehension of nacre as silver and in such other cases, is a non-being (asat). The Prabhakara realist sees the danger of com : promise with the asathyati on the one side, and on the other side sees how the Nyaya theory that one reality is present as another reality sadatarated grlyate) would inevitably (sadatarail reduce itself to a variety of asatalyati for the obvious reason that one reality never exists (is asat) in the form of another reality. In order to avoid all these difficulties the Prabhakara realist adopts the extreme theory of ayiti. Though this is the only theory which could be said to be perfectly consistent with realism, it is not adequate to account for the volitional decision (priortti) and the further activity that follows a bhrama. As Vacaspatimisra points out in his Tatparyantial 90 and Bhawati, in the q¥yltiedde, one could find as much justification in nonidentification (abled grahu, for the two cognitions in cases of birama appearing as two cognitive Units and consequently for the two objects in such cases appearing as different, as in non-discrimination (bhagraha), for the two cognitions and their two objects in such cases appear ing as one and the same; and as a result, if there should be voli tional decision in the direction of activity on the latter ground there should be voliticnal decision in the opposite direction of abstention on the former ground and the knower should hang between prauvrtti and hiert These difficulties, the advaitins endeavour to meet by propounding the theory of airpearan yolyti and explaining bhrama as experience of a relatively real object, which is neither absolute being(sat) nor absolute non-being (asil) nor both. According to the Advaitins, when nacre is seen as silver, for instance, what happens is this :-over the real sub stra tum (adhistland) represented by a nacre, or more correctly, nacre-delimited spirit (suatyamatchiacaitanya), the beginningless positive mist of nescience (andhibhavarpajana) happens to be thrown ; when the sense of sight comes into relation with nacre in a general way, the mist is partly dispelled by the cognitive modification of antalaurana, which takes the form this " (iddimdharvartti); the mist of nescience however, continues to veil
the nacreness of what is seen as this ” (idam), and reinforced
0 N.V.T. Tika, K.S.s. 24, p. 89.
A Bhima N.S.P., p. 28.
