Sambodhi 2002 Vol 25

Author(s): Jitendra B Shah, N M Kansara
Publisher: L D Indology Ahmedabad

Page 58

Vol. xxV, 2002
MADHYAMIKAS THEORY OF ERROR... 53 In the erroneous knowledge of silver on shell, knowledge of Silver is known as- आंतर
i. e. in between creation. Silver is created in-between sense and its object (i. e. Shell) by buddhi. This is false knowledge. This Silver is imagined and thus unreal. इन्द्रिय-तद्विषययोर्मध्ये मायादूषितबुद्धया यो विषयीक्रियते स तु अवास्तव एव बुद्धिकल्पितः इति ज्ञेयम् ।
- ख्यातिविवेक -P. 85. This illusory Silver is created by buddhi after Sāmānyajñana only, i. e., first there is sense-object contact-Shell and the eye, then indeterminate knowledge arises, after that in-between the sense and the object, buddhi creates illusory silver. Thus, in error, there is no real object (Silver) still, it appears as an object अर्थाभावेऽपि अर्थवद् भासते। ख्यातिवाद p. 1). In the case of Shell-Silver, it is knowledge in the form of buddhivștti, projected by Māyā, appears or known in the form of object. - अतः शुक्तिरजतादिस्थले मायया बहिः क्षिप्तबुद्धिवृत्तिरूपं ज्ञानमेव अर्थाकारेण ख्यायते इति मन्तव्यम् । - ख्यातिवाद p. 3). ___ Lalubhatta explains this very lucidly. After the sense-object contact, indeterminate knowledge takes place. After that, Māyā creating a illusory or false object in the buddhi, makes it object of buddhi, (object of knowledge). This knowledge existing in buddhi is erroneous and its object is also false or illusory इन्द्रियविषययोः संबंधे सामान्यज्ञानानन्तरं यद् बुद्धौ माया मायिकं पदार्थ निर्माय बुद्धिविषयी कारयति, तद् बौद्धं ज्ञानं भ्रमात्मकं, तद्विषयञ्च मायिकः । ख्यातिविवेक p. 86.) . Here, Puruşottama partially agrees with Rāmānuja saying that, everything is Brahman (brahinātmaka), because everything is caused by the God(brahmapadanaka). As per trivrtkarana or Pancikarana, everything is the nåture of everything (itaretarātmaka). Then natural question is, why not in Shell-Silver illusion, silver cannot be accepted as valid knowledge ? Purusottama says that, we have to accept, there is something wrong in this kind of knowledge, and accept it as anyakhyati - तद अस्माकमभीष्टं परं कश्चिद् विशेषो अस्ति । तथाहि --- अतः सर्वत्र सर्वसत्त्वेऽपि भ्रम प्रभा - भेदनिर्वाहाय प्रसिद्धातिरिक्तस्य तिरोभाव एव सर्वथा अभ्युपेयः, अन्यथा सर्वत्र सर्वप्रतीतेः दुर्वारत्वापत्तेः, स्वोपगत-व्यवहार विभाग-भङ्गापत्तेः च । ततश्च शुक्त्यादौ रजतादिसत्त्वेऽपि तेषां तिरोहितत्वात् न प्रतीतिगोचरत्वसिद्धिः, अतः तादृशस्थले रजतादिज्ञानं प्रति अस्मदुपगतैव सामग्री अवश्यम् अभ्युपेया। - (- ख्यातिवाद p. 12)