ing them wages, &c., while it is impossible to imagine anything,
analogous to money, which could be the cause of a connexion between the
Self as lord and the body, and so on (as servants). Wrong imagination,
on the other hand, (of the individual Self, considering itself to be
joined to the body,) is a manifest reason of the connexion of the two
(which is not based on any assumption). This explains also in how far
the Self can be considered as the agent in sacrifices and similar
acts[86]. Here it is objected that the Self's imagination as to the
body, and so on, belonging to itself is not false, but is to be
understood in a derived (figurative) sense. This objection we invalidate
by the remark that the distinction of derived and primary senses of
words is known to be applicable only where an actual difference of
things is known to exist. We are, for instance, acquainted with a
certain species of animals having a mane, and so on, which is the
exclusive primary object of the idea and word 'lion,' and we are
likewise acquainted with persons possessing in an eminent degree certain
leonine qualities, such as fierceness, courage, &c.; here, a well
settled difference of objects existing, the idea and the name 'lion' are
applied to those persons in a derived or figurative sense. In those
cases, however, where the difference of the objects is not well
established, the transfer of the conception and name of the one to the
other is not figurative, but simply founded on error. Such is, for
instance, the case of a man who at the time of twilight does not discern
that the object before him is a post, and applies to it the conception
and designation of a man; such is likewise the case of the conception
and designation of silver being applied to a shell of mother-of-pearl
somehow mistaken for silver. How then can it be maintained that the
application of the word and the conception of the Ego to the body, &c.,
which application is due to the non-discrimination of the Self and the
Not-Self, is figurative (rather than simply false)? considering that
even learned men who know the difference of the Self and the Not-Self
confound the words and ideas just as common shepherds and goatherds do.

As therefore the application of the conception of the Ego to the body on
the part of those who affirm the existence of a Self different from the
body is simply false, not figurative, it follows that the embodiedness
of the Self is (not real but) caused by