another place is not observed to be invariably accompanied by falsehood,
and hence mere non-persistence of this kind does not constitute a reason
for unreality. To say, on the other hand, that what is is real because
it persists, is to prove what is proved already, and requires no further
proof.




Being and consciousness are not one.

Hence mere Being does not alone constitute reality. And as the
distinction between consciousness and its objects--which rests just on
this relation of object and that for which the object is--is proved by
perception, the assertion that only consciousness has real existence is
also disposed of.




The true meaning of Svayamprakasatva.

We next take up the point as to the self-luminousness of consciousness
(above, p. 33). The contention that consciousness is not an object holds
good for the knowing Self at the time when it illumines (i.e.
constitutes as its objects) other things; but there is no absolute rule
as to all consciousness never being anything but self-luminous. For
common observation shows that the consciousness of one person may become
the object of the cognition of another, viz. of an inference founded on
the person's friendly or unfriendly appearance and the like, and again