n its true nature; it is only when it shines
forth as apart from the associations of any form that it is svaprakas'a
and dra@s@ta. The knowledge of the pure Brahman is devoid of any
form or mode. The notion of _d@rs'yatva_ (objectivity) carries with
it also the notion of _ja@datva_ (materiality) or its nature as
non-consciousness (_ajnanatva_) and non-selfness (_anatmatva_) which
consists in the want of self-luminosity of objects of consciousness.
The relation of consciousness (_jnana_) to its objects cannot be
regarded as real but as mere illusory impositions, for as we shall
see later, it is not possible to determine the relation between
knowledge and its forms. Just as the silver-appearance of the
conch-shell is not its own natural appearance, so the forms in
which consciousness shows itself are not its own natural essence.
In the state of emancipation when supreme bliss (_ananda_) shines
forth, the ananda is not an object or form of the illuminating
consciousness, but it is the illumination itself. Whenever there
is a form associated with consciousness, it is an extraneous illusory
imposition on the pure consciousness. These forms are different
from the essence of consciousness, not only in this that they
depend on consciousness for their expression and are themselves
but objects of consciousness, but also in this that they are all
finite determinations (_paricchinna_), whereas consciousness, the
abiding essence, is everywhere present without any limit whatsoever.
The forms of the object such as cow, jug, etc. are limited
in themselves in what they are, but through them all the pure
being runs by virtue of which we say that the cow is, the jug is,
the pot is. Apart from this pure being running through all the
individual appearances, there is no other class (_jati_) such as
cowness or jugness, but it is on this pure being that different
individual forms are illusorily imposed (_gha@tadikam sadarthekalpitam,
pratyekam tadanubiddhatvena pra@tiyamanatvat_). So
this world-appearance which is essentially different from the
Brahman, the being which forms the material cause on which it
is imposed, is false
(_upadanani@s@thaiyaniabhavapratiyogitvalak@sa@namithyatvasiddhi@h
--as Citsukha has it).

The nature of the world-appearance, phenomena.

The world-appearance is not however so illusory as the perception
of silver in the conch-shell, for the latter type of worldly
illusions is called _pratibhasika,_ as they are con