proceeding to deny to it such qualities, as non-intelligence and the
like.

We moreover must admit the following alternative: consciousness is
either proved (established) or not. If it is proved it follows that it
possesses attributes; if it is not, it is something absolutely nugatory,
like a sky-flower, and similar purely imaginary things.

[FOOTNOTE 54:1. The Sankara is not entitled to refer to a distinction of
real and unreal division, because according to his theory all
distinction is unreal.]




Consciousness is the attribute of a permanent Conscious self.

Let it then be said that consciousness is proof (siddhih) itself. Proof
of what, we ask in reply, and to whom? If no definite answer can be
given to these two questions, consciousness cannot be defined as
'proof'; for 'proof' is a relative notion, like 'son.' You will perhaps
reply 'Proof to the Self'; and if we go on asking 'But what is that
Self'? you will say, 'Just consciousness as already said by us before.'
True, we reply, you said so; but it certainly was not well said. For if
it is the nature of consciousness to be 'proof' ('light,'
'enlightenment') on the part of a person with regard to something, how
can this consciousness which is thus connected with the person and the
thing be itself conscious of itself? To explain: the essential character
of consciousness or knowledge is that by its very existence it renders
things capable of becoming objects, to its own substrate, of thought and