s perceived in the world of
our ordinary experience, and thus the pratibhasika experience
lasts for a much shorter period than the vyavaharika. But just
as the vyavaharika world is regarded as phenomenal modifications
of the ajnana, as apart from our subjective experience and
even before it, so the illusion (e.g. of silver in the conch-shell) is
also regarded as a modification of avidya, an undefinable creation
of the object of illusion, by the agency of the do@sa. Thus in the
case of the illusion of silver in the conch-shell, indefinable silver
is created by the do@sa in association with the senses, which is
called the creation of an indefinable (_anirvacaniya_) silver of illusion.
Here the cit underlying the conch-shell remains the same
but the avidya of anta@hkara@na suffers modifications (_pari@nama_)
on account of do@sa, and thus gives rise to the illusory creation.
The illusory silver is thus _vivartta_ (appearance) from the point
of view of the cit and pari@nama from the point of view of
avidya, for the difference between vivartta and pari@nama is, that
in the former the transformations have a different reality from
the cause (cit is different from the appearance imposed on it),
while in the latter case the transformations have the same reality
as the transforming entity (appearance of silver has the same
stuff as the avidya whose transformations it is). But now a
difficulty arises that if the illusory perception of silver is due to
a coalescing of the cit underlying the anta@hkara@na-v@rtti as modified
by do@sa and the object--cit as underlying the "this" before
me (in the illusion of "this is silver"), then I ought to have the
experience that "I am silver" like "I am happy" and not that
"this is silver"; the answer is, that as the coalescing takes place
in connection with my previous notion as "this," the form of
the knowledge also is "this is silver," whereas in the notion
"I am happy," the notion of happiness takes place in connection
with a previous v@rtti of "I." Thus though the coalescing
of the two "cits" is the same in both cases, yet in one case the

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knowledge takes the form of "I am," and in another as "this is"
according as the previous impression is "I" or "this." In dreams
also the dream perceptions are the same as the illusory perception
of silver in the conch-shell. There the illusory creations are
generated through the defects of sleep, and these creations are
imposed upon the cit. The d