this person is the seer, the hearer, the taster, the smeller, the thinker, the understander, the doer; The person is knowledge, and the like texts. It is not to be supposed that the Veda also affords evidence of the existence of the cosmical illusion, in the text, Enveloped in untruth (_anṛita_); for the word untruth (_anṛita_) denotes that which is other than truth (_ṛita_). The word _ṛita_ has a passive sense, as appears from the words, Drinking _ṛita_. _Ṛita_ means works done without desire of fruit; having as its reward the attainment of the bliss of the Supreme Spirit through his propitiation. In the text in question, untruth (_anṛita_) designates the scanty fruit enjoyed during transmigratory existence as opposed to that (which results from propitiation of the Supreme Spirit), which temporal fruit is obstructive to the attainment of supreme existence (_brahman_); the entire text (when the context is supplied) being: They who find not this supreme sphere (_brahma-loka_) are enveloped in untruth. In such texts, again, as Let him know illusion (_máyá_) to be the primary emanative cause (_prakṛiti_), the term (_máyá_) designates the emanative cause, consisting of the three "cords" (_guṇa_), and creative of the diversified universe. It does not designate the inexplicable illusion (for which the Śáṅkaras contend). In such passages as, By him the defender of the body of the child, moving rapidly, the thousand illusions (_máyá_) of the barbarian were swooped upon as by a hawk, we observe that the word "illusion" (_máyá_) designates the really existent weapon of a Titan, capable of projective diversified creation. The Veda, then, never sets out an inexplicable illusion. Nor (is the cosmical illusion to be inferred from the "grand text," That art thou), inasmuch as the words, That art thou, being incompetent to teach unity, and indicating a conditionate Supreme Spirit, we cannot understand by them the essential unity of the mutually exclusive supreme and individual spirits; for such a supposition (as that they are identical) would violate the law of excluded middle. To explain this. The term That denotes the Supreme Spirit exempt from all imperfections, of illimitable excellence, a repository of innumerable auspicious attributes, to whom the emanation, sustentation, retractation of the universe is a pastime;[108] such being the Supreme Spirit, spoken of in such texts as, That desired, let me be many, let me bring forth. Perhaps the word Thou, referring to the same object (as the word That), denotes the Supreme Spirit characterised by consciousness, having all individual spirits as his body; for a "reference to the same object" designates one thing determined by two modes. Here, perhaps, an Advaita-vádin may reply: Why may not the purport of the reference to the same object in the words, That art thou, be undifferenced essence, the unity of souls, these words (That and thou) having a (reciprocally) implicate