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

489

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 anyathakhyati; but if one of the things is not present before my senses and the other is, then the illusion is not of the anyathakhyati type, but of the anirvacaniyakhyati type.  Vedanta could not avoid the former type of illusion, for it believed that all appearance of reality in the world-appearance was really derived from the reality of Brahman, which was self-luminous in all our experiences.  The world appearance is an illusory creation, but the sense of reality that it carries with it is a misattribution (anyathakhyati) of the characteristic of the Brahman to it, for Brahman alone is the true and the real, which manifests itself as the reality of all our illusory world-experience, just as it is the reality of s’ukti that gives to the appearance of silver its reality.

Vedanta Ethics and Vedanta Emancipation.