Mima/m/sa; see, for instance,
Arthasamgraha, translation, p. 39 ff.]

[Footnote 86: The Self is the agent in a sacrifice, &c. only in so far
as it imagines itself to be joined to a body; which imagination is
finally removed by the cognition of Brahman.]

[Footnote 87: The figurative Self, i.e. the imagination that wife,
children, possessions, and the like are a man's Self; the false Self,
i.e. the imagination that the Self acts, suffers, enjoys, &c.]

[Footnote 88: I.e. the apparent world with all its distinctions.]

[Footnote 89: The words in parentheses are not found in the best
manuscripts.]

[Footnote 90: The most exalted of the three constituent elements whose
state of equipoise constitutes the pradhana.]

[Footnote 91: Knowledge can arise only where Goodness is predominant,
not where the three qualities mutually counterbalance one another.]

[Footnote 92: The excess of Sattva in the Yogin would not enable him to
rise to omniscience if he did not possess an intelligent principle
independent of Sattva.]

[Footnote 93: Ananda Giri comments as follows: paroktanupapatlim
nirasitum p/rikkh/ati idam iti. Prak/ri/tyarthabhavat pratyayarthabhavad
va brahma/n/o sarvaj/n/ateti pra/s/nam eva praka/t/ayati katham iti.
Prathama/m/ pratyaha yasyeti. Ukta/m/ vyatirckadvara viyz/rin/oti
anityatve hiti. Dvitiya/m/ /s/a@nkate j/n/aneti. Svato nityasyapi
j/n/anasya tattadarthava/kkh/innasya karyatvat tatra svatantryam
pratyayartho brahma/n/a/h/ sidhyatity aha.--The knowledge of Brahman is
eternal, and in so far Brahman is not independent with regard to it, but
it is independent with regard to each particular act of knowledge; the
verbal affix in 'janati' indicating the particularity of the act.]

[Footnote 94: In the second Kha/nd/a of the sixth Prapa/th/aka of the
Ch. Up. 'aikshata' is twice used in a figurative sense (with regard to
fire and water); it is therefore to be understood figuratively in the
third passage also where it occurs.]

[Footnote 95: So that, on this latter explanation, it is unnecessary to
assume a figurative sense of the word 'thinking' in any of the three
passages.]

[Footnote 96: A wicked man meets in a forest a blind person who has lost
his way, and implores him to lead him to his village; instead of doing
so the wicked man persuades the blind one to catch hold of the tail of
an ox, which he promises would lead him to his place. The consequence is
that the blind man is, owing to his trustfulness