cannot therefore be proved that 'Being' is the object of consciousness.
Hence Consciousness itself is 'Being'--that which is.--This
consciousness is self-proved, just because it is consciousness. Were it
proved through something else, it would follow that like jars and
similar things it is not consciousness. Nor can there be assumed, for
consciousness, the need of another act of consciousness (through which
its knowledge would be established); for it shines forth (prakasate)
through its own being. While it exists, consciousness--differing therein
from jars and the like--is never observed not to shine forth, and it
cannot therefore be held to depend, in its shining forth, on something
else.--You (who object to the above reasoning) perhaps hold the
following view:--even when consciousness has arisen, it is the object
only which shines forth--a fact expressed in sentences such as: the jar
is perceived. When a person forms the judgment 'This is a jar,' he is
not at the time conscious of a consciousness which is not an object and
is not of a definite character. Hence the existence of consciousness is
the reason which brings about the 'shining forth' of jars and other
objects, and thus has a similar office as the approximation of the
object to the eye or the other organs of sense (which is another
condition of perceptive consciousness). After this the existence of
consciousness is inferred on the ground that the shining forth of the
object is (not permanent, but) occasional only [FOOTNOTE 34:1]. And
should this argumentation be objected to on the ground of its implying
that consciousness--which is essentially of the nature of intelligence--
is something non-intelligent like material things, we ask you to define
this negation of non-intelligence (which you declare to be
characteristic of consciousness). Have we, perhaps, to understand by it
the invariable concomitance of existence and shining forth? If so, we
point out that this invariable concomitance is also found in the case of
pleasure and similar affections; for when pleasure and so on exist at