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Dravyasamgraha
without any clear idea of what it is, is called Anadhyavasāya or Vibhrama. For example, such a knowledge arises in the mind of a person when he touches something while he is moving. He is conscious that he has touched something but is unable to say what it is. These being the varieties of fallacy, there is no doubt that in Perfect knowledge these are entirely absent. In the state of Perfect knowledge we have a clear idea of the real nature of everything, ego and non-ego. This idea is not of a shadowy kind, but consists of detailed knowledge.
Ghoshal, Sarat Chandra, Dravya-Samgraha, p. 70.
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