We further see, says Patañjali, that the thing remains the same though the ideas and feelings of different men may change differently about it.[21] Thus A, B, C may perceive the same identical woman and may feel pleasure, pain or hatred. We see that the same common thing generates different feelings and ideas in different persons; external reality cannot be said to owe its origin to the idea or imagination of any one man, but exists independently of any person’s imagination in and for itself. For if it be due to the imagination of any particular man, it is his own idea which as such cannot generate the same ideas in another man. So it must be said that the external reality is what we perceive it outside. There are, again, others who say that just as pleasure and pain arise along with our ideas and must be said to be due to them so the objective world also must be said to have come into existence along with our ideas. The objective world therefore according to these philosophers has no external existence either in the past or in the future, but has only a momentary existence in the present due to our ideas about it. That much existence only are they ready to attribute to external objects which can be measured by the idea of the moment. The moment I have an idea of a thing, the thing rises into existence and may be said to exist only for that moment and as soon as the idea disappears the object also vanishes, for when it cannot be presented to me in the form of ideas it can be said to exist in no sense. But this argument cannot hold good, for if the objective reality should really depend upon the idea of any individual man, then the objective reality corresponding to an idea of his ought to cease to exist either with the change of his idea, or when he directs attention to some other thing, or when he restrains his mind from all objects of thought. Now, then, if it thus ceases to exist, how can it again spring into existence when the attention of the individual is again directed towards it? Again, all parts of an object can never be seen all at once. Thus supposing that the front side of a thing is visible, then the back side which cannot be seen at the time must not be said to exist at all. So if the back side does not exist, the front side also can as well be said not to exist (_ye cāsyānupasthitā bhāgaste cāsya na syurevaṃ nāsti pṛshṭhamiti udaramapi na gṛhyeta._ _Vyāsa-bhāshya_, IV. 16). Therefore it must be said that there is an independent external reality which is the common field of observation for all souls in general; and there are also separate “Cittas” for separate individual souls (_tasmāt svatantro’rthaḥ sarvapurusasādhdāraṇaḥ svatantrāṇi ca cittāni pratipurushaṃ, pravarttante_, _ibid._). And all the experiences of the purusha result from the connection of this “Citta” (mind) with the external world.