atha cidrūpa ātmeti pakṣas tadāpi dṛśyadarśanayor abhedād grāhyagrāhakabhāvānupapattes tadviṣayaṃ jñānam iti na syāt bhede hi viṣayaviṣayiṇor viṣayaviṣayibhāvaḥ syāt
If on the other hand the position is that the Self is of the nature of consciousness, then even in that case, due to non-difference between the seen and seeing, and the impossibility of the relation between apprehender and apprehended, there could not be knowledge concerning it, for [only] in difference could there be a subject-object relation between subject and object.