s of ideas which precedes the
present actual idea.]

[Footnote 409: For all these doctrines depend on the comparison of ideas
which is not possible unless there be a permanent knowing subject in
addition to the transitory ideas.]

[Footnote 410: The vij/n/anaskandha comprises vij/n/anas of two
different kinds, the alayavij/n/ana and the prav/ri/ttivij/n/ana. The
alayavij/n/ana comprises the series of cognitions or ideas which refer
to the ego; the prav/ri/ttivij/n/ana comprises those ideas which refer
to apparently external objects, such as colour and the like. The ideas
of the latter class are due to the mental impressions left by the
antecedent ideas of the former class.]

[Footnote 411: Viz. in the present case the principle that what presents
itself to consciousness is not non-existent.]

[Footnote 412: Soul and non-soul are the enjoying souls and the objects
of their enjoyment; asrava is the forward movement of the senses towards
their objects; sa/m/vara is the restraint of the activity of the senses;
nirjara is self-mortification by which sin is destroyed; the works
constitute bondage; and release is the ascending of the soul, after
bondage has ceased, to the highest regions.--For the details, see
Professor Cowell's translation of the Arhata chapter of the
Sarvadar/s/a/n/asa/m/graha.]

[Footnote 413: Cp. translation of Sarvadar/s/a/n/asa/m/graha, p. 59.]

[Footnote 414: And so impugn the doctrine of the one eternal Brahman.]

[Footnote 415: Cp. Sarvadar/s/a/n/asa/m/graha translation, p. 58.]

[Footnote 416: The inference being that the initial and intervening
sizes of the soul must be permanent because they are sizes of the soul,
like its final size.]

[Footnote 417: The special nature of the connexion between the Lord and
the pradhana and the souls cannot be ascertained from the world
considered as the effect of the pradhana acted upon by the Lord; for
that the world is the effect of the pradhana is a point which the
Vedantins do not accept as proved.]

[Footnote 418: I.e. a high one, but not an indefinite one; since the
omniscient Lord knows its measure.]

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by Sankaracarya

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