notion that the body, the senses, and so on, are identical with, or belong to, the Self of the knowing person.  For without the employment of the senses, perception and the other means of right knowledge cannot operate.  And without a basis (i.e. the body[47]) the senses cannot act.  Nor does anybody act by means of a body on which the nature of the Self is not superimposed[48].  Nor can, in the absence of all that[49], the Self which, in its own nature is free from all contact, become a knowing agent.  And if there is no knowing agent, the means of right knowledge cannot operate (as said above).  Hence perception and the other means of right knowledge, and the Vedic texts have for their object that which is dependent on Nescience. (That human cognitional activity has for its presupposition the superimposition described above), follows also from the non-difference in that respect of men from animals.  Animals, when sounds or other sensible qualities affect their sense of hearing or other senses, recede or advance according as the idea derived from the sensation is a comforting or disquieting one.  A cow, for instance, when she sees a man approaching with a raised stick in his hand, thinks that he wants to beat her, and therefore moves away; while she walks up to a man who advances with some fresh grass in his hand.  Thus men also—­who possess a higher intelligence—­run away when they see strong fierce-looking fellows drawing near with shouts and brandishing swords; while they confidently approach persons of contrary appearance and behaviour.  We thus see that men and animals follow the same course of procedure with reference to the means and objects of knowledge.  Now it is well known that 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