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.