hat the
procedure of animals bases on the non-distinction (of Self and
Non-Self); we therefore conclude that, as they present the same
appearances, men also--although distinguished by superior
intelligence--proceed with regard to perception and so on, in the same
way as animals do; as long, that is to say, as the mutual
superimposition of Self and Non-Self lasts. With reference again to that
kind of activity which is founded on the Veda (sacrifices and the like),
it is true indeed that the reflecting man who is qualified to enter on
it, does so not without knowing that the Self has a relation to another
world; yet that qualification does not depend on the knowledge,
derivable from the Vedanta-texts, of the true nature of the Self as free
from all wants, raised above the distinctions of the Brahma/n/a and
Kshattriya-classes and so on, transcending transmigratory existence. For
such knowledge is useless and even contradictory to the claim (on the
part of sacrificers, &c. to perform certain actions and enjoy their
fruits). And before such knowledge of the Self has arisen, the Vedic
texts continue in their operation, to have for their object that which
is dependent on Nescience. For such texts as the following, 'A
Brahma/n/a is to sacrifice,' are operative only on the supposition that
on the Self are superimposed particular conditions such as caste, stage
of life, age, outward circumstances, and so on. That by superimposition
we have to understand the notion of something in some other thing we
have already explained. (The superimposition of the Non-Self will be
understood more definitely from the following examples.) Extra-personal
attributes are superimposed on the Self, if a man considers himself
sound and entire, or the contrary, as long as his wife, children, and so
on are sound and entire or not. Attributes of the body are superimposed
on the Self, if a man thinks of himself (his Self) as stout, lean, fair,
as standing, walking, or jumping. Attributes of the sense-organs, if he
thinks 'I am mute, or deaf, or one-eyed, or blind.' Attributes of the
internal organ when he considers himself subject to desire, intention,
doubt, determination, and so on. Thus the producer of the notion of the
Ego (i.e. the internal organ) is superimposed on the interior Self,
which, in reality, is the witness of all the modifications of the
internal organ, and vice versa the interior Self, which is the witness
of everything, is superimposed o