Due to the nature of the subject at hand, if we take a glance at a discussion on perceptions of Vedanta, it will become easier to understand the true nature of delusion. Various philosophers have described delusion in different ways:
1. Unreal perception (Asatya Khyaati) : The "Maadhyamika Sarvashoonyavaadee" buddhists say that the unreal and unreal are mated in the place of delusion. The rope is unreal, so is the snake. The perception of an unreal snake arises in an unreal rope. In this manner, the idea of an unreal world arises in the unreal self.
The afore-mentioned theory is counter to our experience. This is because a delusion can never happen without a substratum. Also, the substratum of a delusion needs to be real. The one whose delusion of a snake and the rope ends, he alone has the knowledge that "the snake was an illusion, the rope is real". No one has the knowledge that both the snake as well as the rope were unreal.
2. Self perception (Aatma Khyaati) : The "Kshanika Vijnyaanavaadi Yogaachaara" buddhists say that the self, in other words, the intellect, is of the nature of momentary (kshanika) knowledge. The very same thought is a rope in one moment, and a snake in the next. Due to ignorance, the snake-thought is ascribed onto the rope-thought. Similarly, as per the illustration, the momentary world is ascribed onto the momentary self. But the momentary-ness of the world or of the self is counter to experience.
3. Erroneous perception (Anyathaa Khyaati) : The "Nyaaya and Vaisheshika" schools accept that an erroneous perception occurs in the place of delusion. Per their belief, the rope is real and the snake is also real and distinct from the rope. But due to a defect in the eye, there is an illusion of the snake in the rope. Or, the rope is erroneously perceived. Similarly, due to ignorance, the real self is seen as the real world.
4. Non perception (A-Khyaati) : This is the perception of the "Saankhya and Poorvameemaamsaa" schools. They say - neither the rope nor the snake are illusory. But the cognition of the snake on the rope is illusory. Due to faulty eyesight or darkness, we gain the cognition that "this is a snake". Here, the "this" is the regular cognition of the rope-base, and "is a snake" is a memory-cognition of a similarity-rooted pre-experienced snake. Both types of cognition are true, but due to lack of discrimination, a delusion-oriented cognition happens : "this is a snake". Non-discrimination itself is perceived as the shape of a snake therefore it is a non-perception.
The main fault here is as follows. The mind cannot entertain two thoughts simultaneously - the general cognition of the rope and the memory-cognition of the snake. Even the memory-cognition is obstructed or negated here, therefore the opinion that both cognitions are real is not correct.
5. Inexplicable perception : This is the theory of Vedanta. We have described this before. The perception of the snake is beyond real and unreal, it is inexplicable. Such a perception arises in the rope - this is the opinion of inexplicable perception. Similarly, the world in the self and its knowledge is inexplicable. The world is perceived due to the tamoguna aspect of ignorance. Its knowledge happens due to the sattvaguna aspect of ignorance. Transactions or dealings towards the world happen due to the rajoguna aspect of ignorance. Through knowledge of the substratum, the world and its knowledge (object as well as knowledge superimposition) is annihilated. Also, by knowledge of the illusion, transactions (relationship superimposition) are also annihilated.
Ignorance alone is the non-different material and efficient cause (abhinna nimitta upaadaana kaarana). That alone is the object superimposition, that alone is knowledge superimposition, that alone is relationship superimposition. This ignorance is situation in awareness.
That in which the world is seen (in which Ishvara), is seen to that entity alone (that Ishvara, that individual soul). Therefore upon accomplishing the identity of the substratum and illuminator by "I am brahman", the world (superimposition) is removed.
Question : The self is one. Nothing can be superimposed on it. Then why is there a variety in individual souls?
Answer : Anything can happen in ignorance. The many can be superimposed upon the one. It is like many is seen as one if there is a fault in the eye or if you put your finger in your eye. The variety of individual souls is also seen in this manner.
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