 Thus there may be here only a verbal unity achieved cheaply, but it is important to know that Gaṅgeśa works with this understanding of the term. Perhaps this is why he spends section after section in his “perception” chapter examining particular problems with objects known such as air, the sound of one’s own son’s voice in a “tumultuous racket,” universals and the types of sensory relation occurrent in knowledge thereof, apparent simultaneous perception, and perception of perception itself. His chapter is full of phenomenological insights, but the science he relies on to understand the operations of the several sense organs is obviously antiquated. Epistemologically, however, the goal is to separate the pseudo-source that generates non-knowledge (awareness that appears to to be true but is not or is not produced in the assumed way) from the genuine, and the science is often not relevant considering the signs of knowledge and non-knowledge. The longest section of the chapter is devoted to a general account of illusion as “appearance of something as other than as it is,” anyathā-khyāti-vāda.