^141:4 These are pleasures which seem hardly compatible with the state of perfect peace which the Self is supposed to have attained. The passage may be interpolated, or put in on purpose to show that the Self enjoys such pleasures as an inward spectator only, without identifying himself with either pleasure or pain. He sees them, as he says afterwards, with his divine eye. The Self perceives in all things his Self only, nothing else. In his commentary on the Taittirya Upanishad (p. 45) Sankara refers this passage to Brahman as an effect, not to Brahman as a cause.

^142:1 The spirit, the conscious self, is not identical with the body, but only joined to it, like a horse, or driving it, like a charioteer. In other passages the senses are the horses; buddhi, reason, the charioteer; manas, mind, the reins. The spirit is attached to the cart by the ketana; cf. Anandagnanagiri.

^142:2 Because it perceives not only what is present, but also what is past and future.