 Here we touch the heart of classical Indian realism. Snakehood is available to become illusory predication content through previous veridical experience of snakes. It gets fused into a current perception by means of a foul-up in the normal causal process through the arousing of a snakehood memory-disposition (saṃskāra) formed by previous experience. The content or intentionality (viṣayatā, “objecthood”) of an illusion is to be explained causally as generated by real features of real things just as is genuine perception though they are distinct cognitive types. Illusion involves the projection into current (determinate) cognition (which would be pseudo-perception) of predication content preserved in memory. Sometimes the fusion of an element preserved in memory is cross-sensory, tasting sourness, for instance, when perceiving a lemon by sight or smelling a piece of sandalwood which is seen at too far a distance for actual olfactory stimulation. These are cases of veridical perception with an obvious admixture or tinge of memory. Illusion, according to Nyāya, is to be analyzed similarly, but unlike veridical cases of projection illusion involves taking something to be what it is not, a seeing or perceiving it through a “misplaced” qualifier. This means that concept-laden perception is necessarily combinational—a position taken by Gautama himself, the “sūtra-maker,” and much elaborated by Vātsyāyana and the other commentators in text apparently aimed at an early form of Buddhist subjectivism (Nyāya-sūtra 4.2.26–36). The upshot of these sūtras is that, first, the concept of illusion is parasitic on that of veridical experience (not all coins can be counterfeit), and, second, that illusion shows a combinational (propositional) structure: this is a something or other. According to Nyāya, perceptual illusion is right in part, that there is something there, but wrong about what it is. Ontologically, Nyāya takes a disjunctivist position: an illusion is a different kind of critter than a genuine perception, since its intentionality is different.