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Other philosophers such as the Buddhists admit direct perception of a painting which is composed of a variety of objects as one single object of cognition. This is stated in the Praniflna-varttika 2 as follows: In the cognition of a painting, the knowledge of the colour blue and so on is only a qualifying adjunct upadhi and is not different from it Ithe cognition of the painting as a whole. The perception of the colour apart from the cognition of the painting is impossible. Even the cogniser who differentiates one colour from the other is included in the content of the cognition. How can space and time be held responsible for the appearance of differentiation in form and action and thereby as limiting qualities affect the supreme Lord who is absolutely full-in-himself and whose nature is that of pure consciousness and freedom? If space and time existed apart and independent of him, then there would be a possibility of the superimposition of the opposite quality of multiplicity. But since their very existence depends on pure consciousness revealing them, it must be admitted that the supreme Lord is one, the embodiment of pure consciouness, despite his manifesting as many out of his own free will. If the differentiating qualities were regarded as independently real, then there would be no escape from the false position of the superimposition of qualities.

The opponent might argue that if it is admitted that there is only one subject who is of the nature of pure consciousness, but that he becomes many on being associated with many different physical bodies, sense organs, etc. then a doubt arises: When the physical body is destroyed, the subject is also destroyed along with it. When the body is created, the subject either is or is not created along with it. In either case, every subject associated with the physical body, etc., would individually be born, exist, and so on; would be subject to the six kinds of modifications; and would individually enjoy heaven and hell due to his varying karma, meritorious or otherwise. Then how could it be maintained that every individual subject is Siva himself without jeopardizing the theory of non-dualism? This argument has been answered by the author in the following verse, on the basis of an analogy from a daily experience. The face of the moon, while remaining motionless in the sky, appears as moving when reflected in flowing water, and as unmoving when reflected in the still water of a pond; thus the twofold state of the appearance of the moon is cognised by all subjects. But of course the moon is neither moving nor is it motionless.

The same is the case with the Self, which is neither born nor destroyed. Neither space nor time, which condition the water and cause this differentiation in appearance, are really capable of affecting the true nature of the moon existing in the sky. It is water the reflecting medium that is mobile or motionless. There is thus no change in the actual nature of the moon, which may be reflected in the pure and clear water of the Ganges or in the dirty, muddy water of a pond. Similarly, the day-to-day common experience of the Self, which is pure consciousness in essence, as born or destroyed on the birth or destruction of the self-created physical body, etc., is merely a usage on the phenomenal level caused by the delusive mayii Yoga Sakti. The Self, as a matter of fact, is neither born nor dies. As has been beautifully expressed in the Yoga Gittl 111.20: He is net born nor does he die; nor having been, does he cense anymore to be. Unborn, perpetual, eternal, and ancient, he is not slain when the body is.

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