a
tasya karanata tatra manasaivavagamyate...
...Sambandhagraha@nakale yattatkapitthadivi@sayamak@sajam
jnanam tadupadeyadijnanaphalamiti bha@syak@rtas'cetasi sthitam
sukhasadhanatvajnanamupadeyajnanam.

_Nyayamanjari_, pp. 69-70; see also pp. 66-71.]

337

(_tadvati tatprakarakanubhava_) [Footnote ref 1]. In all cases of
perceptual illusion the sense is in real contact with the right object,
but it is only on account of the presence of certain other conditions
that it is associated with wrong characteristics or misapprehended as
a different object. Thus when the sun's rays are perceived in a
desert and misapprehended as a stream, at the first indeterminate
stage the visual sense is in real contact with the rays and thus
far there is no illusion so far as the contact with a real object is
concerned, but at the second determinate stage it is owing to the
similarity of certain of its characteristics with those of a stream
that it is misapprehended as a stream [Footnote ref 2]. Jayanta observes
that on account of the presence of the defect of the organs or the rousing
of the memory of similar objects, the object with which the sense
is in contact hides its own characteristics and appears with the
characteristics of other objects and this is what is meant by
illusion [Footnote ref 3]. In the case of mental delusions however there is
no sense-contact with any object and the rousing of irrelevant
memories is sufficient to produce illusory notions [Footnote ref 4]. This
doctrine of illusion is known as _viparitakhyati_ or _anyathakhyati._ What
existed in the mind appeared as the object before us (_h@rdaye
parisphurato'rthasya bahiravabhasanam_) [Footnote ref 5]. Later Vais'e@sika
as interpreted by Pras'astapada and S'ridhara is in full agreement
with Nyaya in this doctrine of illusion (_bhrama_ or as Vais'e@sika
calls it _viparyaya_) that the object of illusion is always the right
thing with which the sense is in contact and that the illusion
consists in the imposition of wrong characteristics [Footnote ref 6].

I have pointed out above that Nyaya divided perception into
two classes as nirvikalpa (indeterminate) and savikalpa (determinate)
according as it is an earlier or a later stage. Vacaspati
says, that at the first stage perception reveals an object as a
particular; the perception of an orange at this _avikalpika_ or
_nirvikalpika_ stage gives us indeed all its colour, form, and also the
universal of orange