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I ADHYÂYA, I PÂDA, 1.
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Now these two characteristics are established by a person's own state of consciousness and do not vanish when that consciousness becomes the object of another state of consciousness; consciousness remains also in the latter case what it is. Jars and similar things, on the other hand, do not possess consciousness, not because they are objects of consciousness but because they lack the two characteristics stated above. If we made the presence of consciousness dependent on the absence of its being an object of consciousness, we should arrive at the conclusion
knowing person). There are other attributes of the Self, such as atomic extension, eternity, and so on, which are revealed (not through themselves) but through an act of knowledge different from them; to exclude those the text adds through its own being. In order to exclude past states of consciousness or acts of knowledge, the text adds at the present moment.' A past state of consciousness is indeed not revealed without another act of knowledge (representing it), and would thus by itself be excluded; but the text adds this specification (viz. at the present moment') on purpose, in order to intimate that a past state of consciousness can be represented by another state--a point denied by the opponent. At the present moment' means 'the connexion with the object of knowledge belonging to the present time.' Without the addition of to its own substrate the definition might imply that a state of consciousness is manifest to another person also; to exclude this the clause is added. This first definition might be objected to as acceptable only to those who maintain the svayam. prakåsatva-theory (which need not be discussed here); hence a second definition is given. The two clauses 'to its own substrate' and at the present moment' have to be supplied in this second definition also. Instrumental in bringing about' would apply to staffs, wheels, and such like implements also; hence the text adds
its own object.' (Staffs, wheels, &c. bave no objects") Knowledge depending on sight does not bring about an object depending on hearing; to exclude this notion of universal instrumentality the text specifies the object by the words its own.' The clause
through its own being' excludes the sense organs, which reveal objects not by their own being, but in so far as they give rise to knowledge. The two clauses at the present moment' and 'to its own substrate' have the same office in the second definition as in the first.
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