of consciousness expressed in the judgment 'I was not conscious of
myself' and the verbal form of the judgment itself!--But what then is
denied by the words 'of myself?--This, we admit, is a reasonable
question. Let us consider the point. What is negatived in that judgment
is not the knowing 'I' itself, but merely the distinctions of caste,
condition of life, &c. which belong to the 'I' at the time of waking. We
must distinguish the objects of the several parts of the judgment under
discussion. The object of the '(me) myself' is the 'I' distinguished by
class characteristics as it presents itself in the waking state; the
object of the word 'I' (in the judgment) is that 'I' which consists of a
uniform flow of self-consciousness which persists in sleep also, but is
then not quite distinct. The judgment 'I did not know myself' therefore
means that the sleeper was not conscious of the place where he slept, of
his special characteristics, and so on.--It is, moreover, your own view
that in deep sleep the Self occupies the position of a witnessing
principle with regard to Nescience. But by a witness (sakshin) we
understand some one who knows about something by personal observation
(sakshat); a person who does not know cannot be a witness. Accordingly,
in scripture as well as in ordinary language a knowing subject only, not
mere knowledge, is spoken of as a witness; and with this the Reverend
Panini also agrees when teaching that the word 'sakshin' means one who
knows in person (Pa. Su. V, 2, 91). Now this witness is nothing else but
the 'I' which is apprehended in the judgment 'I know'; and how then
should this 'I' not be apprehended in the state of sleep? That which
itself appears to the Self appears as the 'I,' and it thus follows that
also in deep sleep and similar states the Self which then shines forth
appears as the 'I.'

[FOOTNOTE 68:1. I. e. the reflection as to the perception of pleasure
refers to the past state of sleep only, not to the present moment of