That the Self does not fall within the sphere (is not an object of), the idea of 'I' is proved thereby also that in deep sleep, swoon, and similar states, the idea of the 'I' is absent, while the consciousness of the Self persists. Moreover, if the Self were admitted to be an agent and an object of the idea of 'I,' it would be difficult to avoid the conclusion that like the body it is non-intelligent, something merely outward ('being for others only, not for itself') and destitute of Selfhood. That from the body, which is the object of the idea of 'I,' and known to be an agent, there is different that Self which enjoys the results of the body's actions, viz. the heavenly word, and so on, is acknowledged by all who admit the validity of the instruments of knowledge; analogously, therefore, we must admit that different from the knower whom we understand by the term 'I,' is the 'witnessing' inward Self. The non-intelligent ahamkâra thus merely serves to manifest the nature of non-changing consciousness, and it effects this by being its abode; for it is the proper quality of manifesting agents to manifest the objects manifested, in so far as the latter abide in them. A mirror, e.g., or a sheet of water, or a certain mass of matter, manifests a face or the disc of the moon (reflected in the mirror or water) or the generic character of a cow (impressed on the mass of matter) in so far as all those things abide in them.—In this way, then, there arises the erroneous view that finds expression in the judgment 'I know.'—Nor must you, in the way of objection, raise the question how self-luminous consciousness is to be manifested by the non-intelligent ahamkâra, which rather is itself manifested by consciousness; for we observe that the surface of the hand, which itself is manifested by the rays of sunlight falling on it, at the same time manifests those rays. This is clearly seen in the case of rays passing through the interstices of network; the light of those rays is intensified by the hand on which they fall, and which at the same time is itself manifested by the rays.
It thus appears that the 'knowing agent,' who is denoted by the 'I,' in the judgment 'I know,' constitutes no real attribute of the Self, the nature of which is pure intelligence. This is also the reason why the consciousness of Egoity does not persist in the states of deep sleep and final release: in those states this special form of consciousness passes away, and the Self appears in its true nature, i.e. as pure consciousness. Hence a person who has risen from deep, dreamless sleep reflects, 'Just now I was unconscious of myself.'
Summing up of the pûrvapaksha view.
As the outcome of all this, we sum up our view as follows.—Eternal, absolutely non-changing consciousness, whose nature is pure non-differenced intelligence, free from all distinction whatever, owing to error illusorily manifests itself (vivarttate) as broken up into manifold distinctions—knowing subjects, objects of knowledge, acts of knowledge. And the purpose for which we enter on the consideration of the Vedânta-texts is utterly to destroy what is the root of that error, i.e. Nescience, and thus to obtain a firm knowledge of the oneness of Brahman, whose nature is mere intelligence—free, pure, eternal.
[FOOTNOTE 22:1. In agreement with the use made of this passage by the
Pûrvapakshin, vijñâna must here be understood in the sense of avidyâ.
Vijñânasabdena vividham jñâyate-neneti karanavyutpattyâ-vidyâ-bhidhiyate.
Sru. Pra.]
[FOOTNOTE 25:1. The distinction is illustrated by the different views Perception and Inference cause us to take of the nature of the flame of the lamp. To Perception the flame, as long as it burns, seems one and the same: but on the ground of the observation that the different particles of the wick and the oil are consumed in succession, we infer that there are many distinct flames succeeding one another. And we accept the Inference as valid, and as sublating or refuting the immediate perception, because the perceived oneness of the flame admits of being accounted for 'otherwise,' viz. on the ground of the many distinct flames originating in such rapid succession that the eye mistakes them for one. The inference on the other hand does not admit of being explained in another way.]
[FOOTNOTE 26:1. The reference is to the point discussed Pû. Mî. Sû. VI, 5, 54 (Jaim. Nyâ. Mâlâ Vistara, p. 285).]
[FOOTNOTE 27:1. The texts which deny all qualities of Brahman are later in order than the texts which refer to Brahman as qualified, because denial presupposes that which is to be denied.]
[FOOTNOTE 27:2. The unity of purport of the sentence is inferred from its constituent words having the same case-ending.]
[FOOTNOTE 30:1. The theory here referred to is held by some of the Mîmâmsakas. The imperative forms of the verb have their primary meaning, i.e. the power of originating action, only in Vedic sentences which enjoin the performance of certain actions for the bringing about of certain ends: no other means of knowledge but the Veda informing us that such ends can be accomplished by such actions. Nobody, e.g. would offer a soma sacrifice in order to obtain the heavenly world, were he not told by the Veda to do so. In ordinary life, on the other hand, no imperative possesses this entirely unique originative force, since any action which may be performed in consequence of a command may be prompted by other motives as well: it is, in technical Indian language, established already, apart from the command, by other means of knowledge. The man who, e.g. is told to milk a cow might have proceeded to do so, apart from the command, for reasons of his own. Imperatives in ordinary speech are therefore held not to have their primary meaning, and this conclusion is extended, somewhat unwarrantably one should say, to all the words entering into an imperative clause.]