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The Seven-plank Epistemological Frame-A Search for its Rationale 73
the fourth avaktavya plank of saptabhangi. Everyday experiences like idam rajatam or ayam sarpaḥ where there is no silver or snake
will be the examples. Before taking up the last three types of experience corresponding to the last three planks of saptabhangi, it is necessary to remember that the 'avaktavya'element is common to all of them, along with the fourth, where avaktavya stands independently. As observed by me earlier avaktavya is the same as anirvacanīya of Advaita Vedānta. This naturally means that these last three bhangas of saptabhangi should correspond to different forms of bhrama. Working on this clue, I suggest the following forms of illusory experience for equation with the last three planks of saptabhangi frame. Advaita Vedāntic thinkers who have made in-depth study of bhrama have classified adhyāsa or bhrama as sopādhika and nirupādhika and sopādhika has further been classified as ahārya and anāhārya. Nirupādhika bhrama which is the primary and most common form has already been assigned its rightful place, parallel to the fourth bhanga. The remaining three should, therefore, be different aspects of sopādhika bhrama. I propose the following tentative equations of the three types of bhrama for the last three planks of saptabhangi 5. Ahārya-sopādhika bhrama of the ekaḥ candraḥ sadvitīyaḥ type which
can project the element of avaktavyatva along with sattva or reality. In this case along with the second illusory moon, the real moon is also part of the experience. Hence it can be a fitting case of bhrama coloured or qualified by sattva. This may, therefore, provide the parallel for the fifth plank of saptabhangī, which
is characterised by sattva-visista avaktavyatva. 6. Ahārya-sopādhika bhrama of the lohitaḥ sphatikaḥor the citra-turaga
type, which can project the element of avaktavyatva, qualified by asattva or unreality. The speciality of this type of bhrama is that the illusion of horse in the picture or of the redness of the crystal slab co-exists along with the full realisation of the unreality
of the horse and the unreality of the redness. 7. Anāhārya-sopādhika bhrama of the pītaḥ śankhaḥ type, which can
project avaktavyatva along with reality and unreality in the
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