24. If illusion be due to similarity (between the things confounded together), then we should be conscious (of similarity at the time) in the form that "this (mother-o'-pearl) is similar to that silver." When the white conch appears (to the jaundiced eye) as yellow, or when sugar tastes bitter (to the diseased tongue), there is, indeed, no similarity (between the colours or the tastes confounded).

25. If it be held that the mother-o'-pearl presents itself to consciousness, at the time, as silver itself,--as in fact identical with it,--then the illusory consciousness would have no real basis

whatever; and when contradicted by experience, no residual truth would be left (in the consciousness).

If the mother-o'-pearl do not enter into consciousness at all and be perceived wholly as one with the silver, which alone enters into consciousness, the whole state of consciousness is an illusion, because it is quite opposed to fact. This is tantamount to saying that illusion which is a fact of consciousness is based on no reality whatever, and that when investigated it ends in nothing. If one fact of our experience be thus entirely made independent of reality, then what is there to prevent one from coming to the conclusion that the remaining portion of our experience is based on no reality? This view of illusion would thus lead to utter nihilism.

26. If silver, existent (as an idea) in the buddhi, appears to be external, then, when a gunja berry is mistaken for fire, there would be a burning of the body.

Some regard that the silver which manifests here is real as an idea existing in the mind and externalising itself. So, then, when a gunja

berry is mistaken for fire, the fire also must be real existing as an idea and externalising itself like every thing else as the Buddhist Idealist would say. Accordingly, like other fires it must cause the burning of the body in which it lies.

27. Illusion being an unaccountable appearance, it cannot be defined (as sat or asat). If it could be defined, then there would be no illusion.

Thus, the appearance of silver cannot be accounted for in any one of the ways shown above; it cannot be defined as existent or non-existent. If it could be defined as the one or the other, then it would no longer be an illusion, and no knowledge could remove it; a conclusion which is opposed to our experience.

Having thus far illustrated the nature of illusion by an example, the Vartikakara concludes that the whole universe is a mere illusory appearance of the One Self.

28. The one (Atman) appears to be many as one moon appears to be many

in waters; the Fearless appears to cause fear like the rope appearing to be a serpent. The. Cause appears to be the effect, like gold appearing to be a bracelet.