liv INTRODUCTION recollection of silver previously cognized elsewhere. The recollec tion of silver in this case is not identified by the knower as recollection, but is cognized by him merely as cognition, since the object or recollection, viz., silver, is thought of merely as silver, stripped of its association with past time and the particular place where it was seen. The Prabhakaras describe such recollection by the phrase pra46/atattakasamaraja or frecollection of an object robbed of its that-ness In certain other cases of Bhrama like the conch is yellow' (prtah saikhah), the prabhakara theorist explains that two imperfect perceptions arise, one being the visual percep tion of a conch as such, its real colour being missed, and the other being the visual perception of the yellow colour of the bilious matter which causes jaundice (pittadravyaptima), the rela tion of the yellow colour to the bilious substance being missed. Thus in all cases of drama, two distinct cognitions-either a perception and a recollection or two perceptions--arise; their dis : tinction is missed; and the difference between objects comes to be missed for the time being; as a result of such non-discrimination, volitional decision (praurthi or yatha) leading to voluntary activity arises; a voluntary activity with a view to seizing the object of bhrama, such as silver, follows; the knower in such cases, acting on his knowledge, realises through his experience that his activity has become futile, as he finds only nacre on the particular spot and no silver at all; and in those cases, in view of the fact that the volitional decision (praortti) of the knower concerned leads to a futile activity, the cognitive antecedent of such a futile praort technically called branaIt will be seen that, while the Prabha. karas are prepared to give a place to the term bhrama in their vocabulary, they maintain that all experiences are valid (a+bhitik prath) and that the so-called cases of bhrama are only undiscrimi nated jumbles of cognitions whose objects also happen to be undiscriminated for the time being thaway; uisayayosca qu¢i cha branch). In other wordsaccording to the Prabhakaras to experience is to experience validly and to err in experience i। to experience imperfectly, though validly, the imperfection con. sisting merely in non-discrimination and not in misapprehension. The Bhattasfor ali practical purposes, adopt the Nyaya theory of bhrama, with this difference—that they describe a dhranna as oriparitankhyati or contrary experience; that they do not account for brand through extra-normal senserelation, and that the relation (sanisargobetween nacre and silverness (rajatata) or 'idam' and rajatam' (this and silver), in the case of the misapprehension of
nacre as silveris a non-being" (asat).
n see s, Dip. N.S.P, p. 58, lines4, 5 and 6.
