Comparative Study of Indian Science

Author(s): Harisatya Bhattacharya
Publisher: C S Mallinath

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philosophers contend that Biparyaya is certainly a form of false Knowledge in as much as according to the admission of Prabhakara-thinkers themselves, the matter of Biparyaya does not correspond with reality.
(6) Samsaya is thus defined by Vadi-deva : "When the phenomenon presented before us touches the aspects of many things and we cannot properly examine these aspects owing to our not having at the time the relevant and the non-relevant Pramanas, the state of mind that results is Samsaya (dubitation)." The example of Samsaya, given by Kanada and Gautama are substantially similar to the Jaina definition. (Vide Vaiseshika-Sutra 2. 2. 17 and Nyaya Sutra 1. 1. 23). Dubitation arises when a mark common to two or many phenomena is seen and the mark, distinguishing each individual is not observed or determined.
(c) Anadhyavasaya is the third form of Samaropa and consists in Inattention. When a man going through a way happens to tread upon a blade of grass while going on and asks within himself. What is it ? his mental state may be said to be Anadhyavasaya. Ratnaprabhacharyya, the Jaina commentator, however, contends that strictly speaking, Anadhyavasaya cannot be called Samaropa because it does not yield positively false knowledge. But as Anadhyavasaya does neither yield positively valid knowledge, it is