 The Nyāya-sūtra has two arguments: diachronic synthesis and synchronic. The former is illustrated by the recognition, “This is that Devadatta I saw yesterday,” which could not be an expression of knowledge (and of course it is) if the self of the recognizer had not endured (the recognition is fed by a memory of Devadata as seen the day before, and one person does not have another’s memories). The latter is illustrated by, “I am touching what I see” (a self is needed to bring together the information across sensory modality). In the Jewel’s perception chapter, Gaṅgeśa at times refers to or echoes these arguments, but the argument for a self in the inference chapter is different.