sense-organs), and you have said before that the interior Self which is
entirely disconnected from the idea of the Thou (the Non-Ego) is never
an object. It is not, we reply, non-object in the absolute sense. For it
is the object of the notion of the Ego[42], and the interior Self is
well known to exist on account of its immediate (intuitive)
presentation.[43] Nor is it an exceptionless rule that objects can be
superimposed only on such other objects as are before us, i.e. in
contact with our sense-organs; for non-discerning men superimpose on the
ether, which is not the object of sensuous perception, dark-blue colour.

Hence it follows that the assumption of the Non-Self being superimposed
on the interior Self is not unreasonable.

This superimposition thus defined, learned men consider to be Nescience
(avidyâ), and the ascertainment of the true nature of that which is (the
Self) by means of the discrimination of that (which is superimposed on
the Self), they call knowledge (vidyâ). There being such knowledge
(neither the Self nor the Non-Self) are affected in the least by any
blemish or (good) quality produced by their mutual superimposition[44].
The mutual superimposition of the Self and the Non-Self, which is termed
Nescience, is the presupposition on which there base all the practical
distinctions--those made in ordinary life as well as those laid down by
the Veda--between means of knowledge, objects of knowledge (and knowing
persons), and all scriptural texts, whether they are concerned with
injunctions and prohibitions (of meritorious and non-meritorious
actions), or with final release[45].--But how can the means of right
knowledge such as perception, inference, &c., and scriptural texts have
for their object that which is dependent on Nescience[46]?--Because, we
reply, the means of right knowledge cannot operate unless there be a
knowing personality, and because the existence of the latter depends on