by the the knower's mind and the similarity be. prepossessions of ween the object seen as "this " and silver, undergoes transforma. ons, with the result that silver comes into being also with the cognition silver of , which is but a cognitive modification of (datanuari nescience raitanyadhistituidya rajataripa rajatakarrettiript? can periomat¢) silver, which thus comes into being relative has reality; it is said to be auiroaca Hzya in the sense that it does not admit of being definitely describ ed as set (leing) or t (non-being) or both; and it is also said to be pratibhasika in the sense that it is coterminous with its presenta. tion in cognition. It will thus be seen that the advaitin's theory of bhrama regards it Is a cognitive complex consisting of two cognitive factors, one of them being a vrtti of antahkarapa and the other being a writi of aniaaAccordin« to this theorythe object of a bhrama is re in a relative sense and comes into being along with the brane nd lasts as along as the area lasts; and there is no need for aeommodation to thatkhyati or for any complication in the form of extra-normal (kAakia) senserelation. That the Advaitins have no particular animus against the advocates of ayuthalytivadi is evident from the way in which they are readily willink to accept the explanation of thubhyati in the case of what is as Abhikaborammar, where the object of bhrama hap known pens to be within the normal scope of the senseorgan, as for in: stance, in the erroneous perception of a crystal (sphatikan) as red coloured, when jupi (China rose) is seen to be in its vicinity. Such Indian philosophyas are capable of students of critically reviewing the five "theories"of bran yaivada) set forth here, would not find it difficult to conceive of an appropriate graph by means of which the epistemological interrelation of these theories Imay be exhibited and comprehended If one could imagine that epistemological thought starts with 4kutalyti as centre andin its endeavour to escape from it, swings forcibly between the two diametrical termini of । witnklyiti and analyanti, it would not be difficult to imagine that thought inevitably " such describes a com prehensive epistemological circle in the form of airunctiyahiyati, which easily accommodates itself to aviti in respect of the non discrimination of the two urttis constituting a bhrama and to , anyakady by complete surrender in the case of stpadikavbrand It would be quite appropriate to consider here the various views regarding the way in which the validity and invalidity of a cog nition, or truth and error, or praign and apranatya have to be accounted for and ascertained. The Naiyayikas hold that validity
and invalidity of cognitions are made out through extrinsiq
Advai-Pari ven. P., p. 11
