And if knowers, objects of knowledge and knowing as determined by those two are fictitious, i.e. unreal, we have to assume another fundamental imperfection, and are thus driven into a _regressuss in infinitum_.--To avoid this difficulty, it might now be said that real consciousness itself, which constitutes Brahman's nature, is that imperfection.--But if Brahman itself constitutes the imperfection, then Brahman is the basis of the appearance of a world, and it is gratuitous to assume an additional avidyâ to account for the vorld. Moreover, as Brahman is eternal, it would follow from this hypothesis that no release could ever take place. Unless, therefore, you admit a real imperfection apart from Brahman, you are unable to account for the great world-error. What, to come to the next point, do you understand by the inexplicability (anirvakaniyatâ) of Nescience? Its difference in nature from that which _is_, as well as that which _is not_! A thing of such kind would be inexplicable indeed; for none of the means of knowledge apply to it. That is to say--the whole world of objects must be ordered according to our states of consciousness, and every state of consciousness presents itself in the form, either of something existing or of something non-existing. If, therefore, we should assume that of states of consciousness which are limited to this double form, the object can be something which is neither existing nor non-existing, then anything whatever might be the object of any state of consciousness whatever.