Bhrati or illusion is a five-fold analysis (usually termed as khyati panchaka) of a false cognition emanating from a wrong or conditional observation. Bhrati is also known khyativada, khyati panchaka or khyati.
The common examples of such cognitions are perception of
rope as a snake in the dark or mistaking the sea-shell for silver. The question
of whether the object seen under such conditions is real, unreal, both or
neither is extensively debated in Hindu philosophy.
Generally, the khyati (s) related to the domain of
perception and discuss as to how and under what circumstances deviant cognitions
emanate and what is the status (real, unreal or inexplicable) of such a cognition.
Hindu philosophical schools have formulated different theoretical positions
consistent with their respective total systems.
Atmakhyati – To the Vijnanavadins (subjective idealists)
among the Buddhists, the illusion arises when the snake (which like everything
else) is an internal mental idea, but still is seen as an external object. This
is called atma khyati or perception of the internal idea as external reality.
What is illusory is not the snake but its seeming externality.
Akhyati – The Prabhakara School of Mimamsa believes that
both the snake and the rope are real in their own place and time. The illusion
lies in the non-apprehension (akhyati) of their difference.
Anyathakhyati – To Bhatta Mimamsaka, the illusion is due to
positive misapprehension of the rope as the snake, thus, identifying two different
things. The Visishtadvaitins think that the snake is real like the rope as both
are made of the same physical elements only. Only the snake element is not
whole and complete in the rope. Hence the illusion lies in incomplete understanding.
The Naiyayikas hold that the object appearing in illusion
(snake in the rope) is real in its own place. Its appearance here and now is
due to the intervention of memory and association and is perception of the rope
otherwise (anyathakhyati).
Asat Khyati – The Bauddha Madhyamita School holds the asat khyati perception of the object. The snake in illusion is a totally non-existent
nothing (asat) as it disappears into nothing when right knowledge arises.
Anirvacaniya – The Advaitins hold that the illusory object
is indeterminable as either real or unreal. It is not real because it is sublated
by right knowledge; it is not unreal because it appears in somebody’s experience.
A mere asat (non-entity) cannot appear even in illusion.
Adi Shankaracharya exposition of akhyati is the most
comprehensive – a super imposition which qualified and non-identical either
with real or unreal. Super-imposition is that which appears as otherwise intervened
by memory and what is seen earlier.