we infer that the subject-matter of the whole chapter is one only, and as, on the other hand, we meet with characteristic marks of pra/n/a, praj/n/a, and Brahman in turns. It therefore remains a settled conclusion that Brahman is the topic of the whole chapter. Notes: [Footnote 32: The subject is the universal Self whose nature is intelligence (/k/u); the object comprises whatever is of a non-intelligent nature, viz. bodies with their sense organs, internal organs, and the objects of the senses, i.e. the external material world.] [Footnote 33: The object is said to have for its sphere the notion of the 'thou' (yushmat), not the notion of the 'this' or 'that' (idam), in order better to mark its absolute opposition to the subject or Ego. Language allows of the co-ordination of the pronouns of the first and the third person ('It is I,' 'I am he who,' &c.; ete vayam, ame vayam asmahe), but not of the co-ordination of the pronouns of the first and second person.] [Footnote 34: Adhyasa, literally 'superimposition' in the sense of (mistaken) ascription or imputation, to something, of an essential nature or attributes not belonging to it. See later on.] [Footnote 35: Natural, i.e. original, beginningless; for the modes of speech and action which characterise transmigratory existence have existed, with the latter, from all eternity.] [Footnote 36: I.e. the intelligent Self which is the only reality and the non-real objects, viz. body and so on, which are the product of wrong knowledge.] [Footnote 37: 'The body, &c. is my Self;' 'sickness, death, children, wealth, &c., belong to my Self.'] [Footnote 38: Literally 'in some other place.' The clause 'in the form of remembrance' is added, the Bhamati remarks, in order to exclude those cases where something previously observed is recognised in some other thing or place; as when, for instance, the generic character of a cow which was previously observed in a black cow again presents itself to consciousness in a grey cow, or when Devadatta whom we first saw in Pa/t/aliputra again appears before us in Mahishmati. These are cases of recognition where the object previously observed again presents itself to our senses; while in mere remembrance the object previously perceived is not in renewed contact with the senses. Mere remembrance operates in the case of adhyasa, as when we mistake mother-of-pearl for silver which is at the time not present but remembered only.]