ream experiences cannot be regarded
merely as memory-products, for the perception in dream is in the
form that "I see that I ride in the air on chariots, etc." and not
that "I remember the chariots." In the dream state all the senses
are inactive, and therefore there is no separate objective cit there,
but the whole dream experience with all characteristics of space,
time, objects, etc. is imposed upon the cit. The objection that
since the imposition is on the pure cit the imposition ought to
last even in waking stages, and that the dream experiences ought
to continue even in waking life, does not hold; for in the waking
stages the anta@hkara@na is being constantly transformed into different
states on the expiry of the defects of sleep, etc., which were
causing the dream cognitions. This is called _niv@rtti_ (negation)
as distinguished from _badha_ (cessation). The illusory creation of
dream experiences may still be there on the pure cit, but these
cannot be experienced any longer, for there being no do@sa of
sleep the anta@hkara@na is active and suffering modifications in
accordance with the objects presented before us. This is what is
called niv@rtti, for though the illusion is there I cannot experience
it, whereas badha or cessation occurs when the illusory creation
ceases, as when on finding out the real nature of the conch-shell
the illusion of silver ceases, and we feel that this is not silver, this
was not and will not be silver. When the conch-shell is perceived
as silver, the silver is felt as a reality, but this feeling of reality
was not an illusory creation, though the silver was an objective
illusory creation; for the reality in the s'ukti (conch-shell) is
transferred and felt as belonging to the illusion of silver imposed upon
it. Here we see that the illusion of silver has two different kinds
of illusion comprehended in it. One is the creation of an indefinable
silver (_anirvacaniya-rajatotpatti_) and the other is the attribution
of the reality belonging to the conch-shell to the illusory
silver imposed upon it, by which we feel at the time of the illusion
that it is a reality. This is no doubt the _anyathakhyati_
form of illusion as advocated by Nyaya. Vedanta admits that
when two things (e.g. red flower and crystal) are both present

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before my senses, and I attribute the quality of one to the other
by illusion (e.g. the illusion that the crystal is red), then the illusion
is of the form of anyat