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320 Philosophy of the Rāmānuja School of Thought [CH. objects ought to be manifested simultaneously. If, however, it is ascertained that though the pure consciousness is always present yet the rise of various cognitions is conditioned by other collocating causal circumstances, the reply is that such an infinite number of causal conditions conditioning the pure consciousness would be against the dictum of the Sankarites themselves, for this would be in conflict with their uncompromising monism. Now if, again, it is held that the cognitive forms do really modify the nature of pure consciousness, then the pure consciousness becomes changeable, which is against the thesis of Sankara. If it is held that the forms are imposed on pure consciousness as it is and by such impositions the specific objects are in their turn illuminated by consciousness, then the position is that in order that an object may be illuminated such illumination must be mediated by a false imposition on the nature of pure consciousness. If the direct illumination of objects is impossible, then another imposition might be necessary to mediate the other false impositions on the nature of pure consciousness, and that might require another, and this would result in a vicious infinite. If the imposition is not false, then the consciousness becomes changeable and the old objection would recur. If, however, it is urged that the objects are illuminated independent of any collocating circumstances and independent of any specific contribution from the nature of the pure consciousness, then all objects (since they are all related to pure consciousness) might simultaneously be revealing. If, again, all cognitions are but false impositions on the nature of pure consciousness, then at the time of an illusory imposition of a particular cognition, say, a jug, nothing else would exist, and this would bring about nihilism. It may also be asked, if the Sankarite is prepared to deny the world on account of the impossibility of any relation subsisting between it and the perceiver, how can he launch himself into an attempt to explain the relation of such a world with Brahman?
On the other hand, the experience of us all testifies to the fact that we are aware of cognitions coming into being, staying, passing away, and having passed and gone from us; except in the case of perceptual experience, there is no difficulty in being aware of past and future events; so the objection that the present awareness cannot be related to past and future events is invalid. The objection that there cannot be awareness of past or future entities because
