sribhashya-mahasiddhantha-anirvachaniya anupapatthi concluded

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There is no authority for a thing being perceived as anirvachniya

 

Advaitin explains anirvachniya as follows: When shell-silver is

perceived as silver there is no presence of silver even at the time of

the perception in the shell. So what appears as silver is not real and

as one thing cannot appear as another, it is neither 'sat' nor 'asat.'

Owing to the defect in the vision a new thing is created which is not

there. Ramanuja says that even then one thing appearing as another

cannot be ruled out. It cannot be assumed that a new thing which is not

seen before that moment has come into existence. The thing is not

perceived as neither 'sat' or 'asat' but only as real silver. If it is

perceived as anirvachaniya there will not be any misapprehension. It is

to be accepted that it is shell-silver appeared in the form of real

silver, that is, one thing is perceived as another thing.

 

Here it is relevant to examine the different theories on erraneous

perception as in shell-silver. MADHyamika buddhists are of the view that

it is asatkhyAthi where nonexisting silver appears in the nonexisting

shell. YogAchara buddhists hold the view that there is nothing but

streams of perceptions where the silver in the shell is the result of

past impression mixed up with the external object perceived and they

call it AthmakhyAthi. According to MimAmsakas the memory of silver

existing elsewhere and the perception of shell as 'this' are two

cognitions the difference between the two being not perceived and hence

appears as one.They call it akhyAthi. Nyayavaiseshikas uphold the theory

of anyaTHaAkhyAthi according to which the object in front is seen as

'this' and the mind , not satisfied with the vagueness of perception,

sees the silver in the shell due to the similarity of appearance. Now in

all these views, says Ramanuja,The object(silver) is seen as existing

only.

 

Before accepting the creation of an object which is inexplicable,

anirvachaniya , the cause of the origination of a new substance should

be stated, says Ramanuja. It could not be the perception because it is

not possible to perceive a thing before it comes into existence. Nor can

the sense organs be the cause as they generate only knowledge and not

objects. Nor the defect in the sense organs can be the cause because

they only affect the knowledge of the person and not create anything.

The unreal avidhya also cannot create a thing.

 

When a unique thing is created why is it perceived as silver and not

anything else like a pot. If similarity is the reason then the object

will only be seen as being similar to silver and not as silver. If it is

perceived as real silver it is only anyathAkhyAthi or one thing

appearing as another and not anirvachaniya khyAthi. It cannot also be

argued that it is the silver jati, genus which is present in both unique

silver created and the real silver because if the jati that is seen is

real it cannot exist in shell-silver and if unreal it cannot exist in

the real silver.So all knowledge is real.

 

YaTHArTHakhyAthi

 

It is affirmed by the sruthi itself that all knowledge is real.

Chandhogya text begins with 'bahusyAm prajayEya',(Chan.6-2-3) Brahman

willed to become many and created the three elements, tejas, fire,

Apah,water and annam,earth.Then it further says ' thAsAm thrvrtham

thevrthamekaikam karavaNi,(chan.6-3-3) of them I will make each a

compound of three elements.' Ramanuja says that this fact can be

verified by perception. For instance the red colour of the fire is due

to tejas, the white colour due to water and the black colour is due to

earth. This has been shown by sruthi itself, 'yadhgnE rOhitham rupam

thejasah yacchuklam thadhapAm yathkrshnam thadhannasya,' Further it is

given that the the quality of fire vanishes from fire for , all

modifications is but a name based upon words,only the three forms are

real 'apAgAdhagnEh agnithvam vacharambhaNam vikArah nAmadhEyam threeNi

rupAneethyEva sathyam.' (chan.6-4-1) The same is found in vishnupurana

which describes creation as the products of prakrthi being unable to

create the world until they combined with each other. The suthrakAra

also substantiates this by the suthra '

thryathmakathvAtthubhooyasthvAth, (BS 3-1-2) because water consists of

the three elements and because in the compound water predominates.'

 

Thus it is shown by the sruthi itself that every object contains every

other object That substance which contains a part of another substance

only bears resemblance to the other. Hence the shell contains silver

which is why it is similar and when there is defect in perception the

silver part alone is seen and when the defect is removed the shell which

is predominant is perceived. Hence all knowledge is real.

 

Ramanuja next examines the dream perceptions and says that they are

created by Isvara Himself according to the past deeds of the individual.

This is why dreams are different for different individuals. It is not

the creation of jiva because in dreams there are perceptions never

experienced or known to the individual.

 

Other examples given by advaitin to explain illusion are examined by

Ramanuja to establish that all experiences are real.The white conch seen

as yellow by a jaundiced eye is similar to that of shell-silver in as

much as the whitenss of the conch is predominant and hence perceived by

others whereas the yellow colour which is the part of whiteness is

differentiated by the jaundiced eye.. In the case of a crystal apparing

as red due to the nearness of red flower because the natural colour of

the crystal is overpowered by that of the flower. In the perception of a

mirage the water element present in the fire and earth is present and

not the others due to the defect of the eye. In the firebrand being

swirled the interval between the sparks are not seen due to the

inability of the eye to grasp it because of the rapid motion.The face

seen in the mirror appears to be in it because the distance between the

face and the mirror is not perceived. Even the perception of two moons

is real, says Ramanuja. The eye is not able to see the moon as present

in one place due to defect and lack of coordination of both the eyes and

each eye has a separate vision which is real as long as the defect

lasts. Therefore all knowledge is real only.