For we clearly see that this agent (the subject of consciousness) is permanent (constant), while its attribute, i. e. consciousness, not differing herein from joy, grief, and the like, rises, persists for some time, and then comes to an end. The permanency of the conscious subject is proved by the fact of recognition, 'This very same thing was formerly apprehended by me.' The non-permanency of consciousness, on the other hand, is proved by thought expressing itself in the following forms, 'I know at present,' 'I knew at a time,' 'I, the knowing subject, no longer have knowledge of this thing.' How then should consciousness and (the conscious subject) be one? If consciousness which changes every moment were admitted to constitute the conscious subject, it would be impossible for us to recognise the thing seen to-day as the one we saw yesterday; for what has been perceived by one cannot be recognised by another. And even if consciousness were identified with the conscious subject and acknowledged as permanent, this would no better account for the fact of recognition. For recognition implies a conscious subject persisting from the earlier to the later moment, and not merely consciousness. Its expression is 'I myself perceived this thing on a former occasion.' According to your view the quality of being a conscious agent cannot at all belong to consciousness; for consciousness, you say, is just consciousness and nothing more. And that there exists a pure consciousness devoid of substrate and objects alike, we have already refuted on the ground that of a thing of this kind we have absolutely no knowledge. And that the consciousness admitted by both of us should be the Self is refuted by immediate consciousness itself. And we have also refuted the fallacious arguments brought forward to prove that mere consciousness is the only reality.--But, another objection is raised, should the relation of the Self and the 'I' not rather be conceived as follows:--In self-consciousness which expresses itself in the judgment 'I know,' that intelligent something which constitutes the absolutely non-objective element, and is pure homogeneous light, is the Self; the objective element (yushmad-artha) on the other hand, which is established through its being illumined (revealed) by the Self is the _I_--in 'I know'--and this is something different from pure intelligence, something objective or external? By no means, we reply; for this view contradicts the relation of attribute and substrate of attribute of which we are directly conscious, as implied in the thought 'I know.' Consider also what follows.--'If the _I_ were not the Self, the inwardness of the Self would not exist; for it is just the consciousness of the _I_ which separates the inward from the outward.