And again—
"Though there is no division, the soul or intellect, by reason of illusory perceptions,
"Appears to possess a duality of cognitions, of percepts and of percipient."
Nor must it be supposed that (on this hypothesis) the juice, the energy, and the digestion derivable from an imaginary and an actual sweetmeat will be the same; for it cannot be questioned that though the intellect be in strictness exempt from the modes of object and subject, yet there is competent to it a practical distinction in virtue of the succession of illusory ideas without beginning, by reason of its possessing diverse modes percept and percipient, conformably to its illusory supposition of practical agency, just as to those whose eyes are dim with some morbid affection a hair and another minute object may appear either diverse or identical; as it has been said—
"As the intellect, not having object and subject modes, appears, by reason of illusory cognitions,
"Illuded with the diverse forms of perception, percept and percipient;
"So when the intellect has posited a diversity, as in the example of the differences of the cognition of a hair and the like,
"Then it is not to be doubted that it is characterised as percipient and percept."
Thus it has been evinced that intellect, as affected by beginningless ideation, manifests itself under diverse forms.
When, therefore, by constancy of reflection (on the four points of view) aforesaid, all ideation has been interrupted, there arises knowledge purged from the illusions which take the form of objects, such illusions being now melted away; and this is technically called Mahodaya (the grand exaltation, emancipation).