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NYAYA THEORY OF KNOWLEDGE
thing (i.e, silver). Hence there is an actual perception of silver in the illusion.' The perceived silver is then referred to the locus (idam) or the something which is present before and perceived by sense. Hence in the illusion there is perception of both the 'this' and the 'silver,' although in different ways.? So far there seems to be nothing wrong. The error comes in and the illusion arises when the silver that is perceived elsewhere is referred as a predicate to the 'tbis' as its subject It is this determinate knowledge of the 'this' as qualified by 'silverness' (višistajñāna) that can account for a man's efforts to gain possession of the illusory object. In recognition (pratyabhijñā), in which we say 'this is that man I saw yesterday,' we see how certain presentative and representative elements combine to make up one single perception. Any ordinary valid perception also illustrates bow a given sensum combines with associated ideas to make up one percept. But while in these, the combination has its objective counterpart, in illusion the relation between the perceived' this' and 'silver' is not objectively real. It is contradicted and sublated either by a subsequent experience that corrects the illusory experience of silver and shows it to be false, or by the experience of disappointment which ensues when we take possession of it. In the first case the cognition of silver is shorn of its objective (v18ayāpahāra), and in the second case we are put in possession, not of the silver, but of the shell (phalāpahāra) Hence the error lies not in the presentations concerned in the perception but in the determination of one presentation by another given through association and memory (jātyasaṁskārāt). And since this determination results in a judgment of the object as some
1 Cf. Woodworth, Psychology, p 110 : “Memory images, then, are recalled menuations, or have more or less of the quality of sensations"
? Cf Mamatvindriya;anyatvāt jātyasaskārācca sāksātkārıtvamevobhayatra, TC, 1, p. 625.
