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). Others again (the Sautrántikas) hold that the position that there is no external world is untenable, as wanting evidence. Nor (they contend) can it be maintained that invariability of simultaneous cognition is an evidence, for this simultaneous cognition which you accept as proof of the identity of subject and object is indecisive, being found in dubious and in contrary instances. If you rejoin (they proceed): Let there be a proof of this identity, and let this proof be invariability of simultaneous cognition,--we refuse this, because inasmuch as cognition must ultimately have some object, it is manifested in duality, and because such invariability of simultaneity as to time and place is impossible. Moreover (they continue), if the object, blue or whatever it be, were only a form of cognition, it should be presented as _Ego_, not as _Hoc aliquid_, because the cognition and the object would be identical. Perhaps you will say: A blue form consisting of cognition is illusorily presented as external and as other than self, and consequently the Ego is not suggested; and so it has been said-- "This side of knowledge which appears external to the other portion, "This appearance of duality in the unity of cognition is an illusion." And again-- "The principle to be known as internal also manifests itself as if it were external."