[Footnote 385:  The rupaskandha comprises the senses and their objects, colour, &c.; the sense-organs were above called bhautika, they here re-appear as kaittika on account of their connexion with thought.  Their objects likewise are classed as kaittika in so far as they are perceived by the senses.—­The vij/n/anaskandha comprises the series of self-cognitions (ahamaham ity alayavj/n/anapravaha/h/), according to all commentators; and in addition, according to the Brahmavidyabhara/n/a, the knowledge, determinate and indeterminate, of external things (savikalpaka/m/ nirvikalpaka/m/ ka prav/ri/ttivij/n/anasamj/n/itam).—­ The vedanaskandha comprises pleasure, pain, &c.—­The samj/n/askandha comprises the cognition of things by their names (gaur a/s/va ityadi/s/abdasamjalpitapratyaya/h/, An.  Gi.; gaur a/s/va ityeva/m/ namavi/s/ish/t/asavikalpaka/h/ pratyaya/h/, Go.  An.; sa/m/j/n/a yaj/n/adattadipadatadullekhi savikalpapratyayo va, dvitiyapakshe vij/n/anapadena savikalpapratyayo na grahy/h/, Brahmavidyabh.).  The sa/m/skaraskandha comprises passion, aversion, &c., dharma and adharma.—­Compare also the Bhamati.—­The vij/n/anaskandha is kitta, the other skandhas kaitta.]

[Footnote 386:  It has to be kept in view that the sarvastitvavadins as well as the other Bauddha sects teach the momentariness (ksha/n/ikatva), the eternal flux of everything that exists, and are on that ground controverted by the upholders of the permanent Brahman.]

[Footnote 387:  Mind, on the Bauddha doctrine, presupposes the existence of an aggregate of atoms, viz. the body.]

[Footnote 388:  In consequence of which no release could take place.]

[Footnote 389:  The Brahmavidyabhara/n/a explains the last clause—­from ksha/n/ikatva/k/ ka—­somewhat differently:  Api ka parama/n/unam api ksha/n/ikatvabhyupagaman melana/m/ na sambhavati, parama/n/una/m/ melana/m/ parama/n/ukriyadhinam, tatha ka svakriya/m/ prati parama/n/una/m/ kara/n/atvat kriyapuraksha/n/e parama/n/ubhir bhavyam kriya srayataya kriyaksha/n/eszpi tesham avasthanam apekshitam eva/m/ melanakshaneszpi, nahi melana/s/rayasyabhave melanarupa prav/ri/ttir upapadyate, tatha ka sthiraparama/n/usadhya melanarupa prav/ri/tti/h/ katha/m/ tesham ksha/n/ikatve bhavet.—­Ananda Giri also divides and translates differently from the translation in the text.]

[Footnote 390:  The kara/n/atvat of Sa@nkara explains the pratyayatvat of the Sutra; karya/m/ praty ayate janakatvena ga/kkh/ati.]

[Footnote 391:  The commentators agree on the whole in their explanations of the terms of this series.—­The following is the substance of the comment of the Brahmavidyabhara/n/a:  Nescience is the error of considering that which is momentary, impure, &c. to be permanent, pure, &c.—­Impression (affection, sa/m/skara) comprises desire, aversion, &c., and the activity caused by them.—­Knowledge (vij/n/ana) is the self-consciousness (aham ity alayavij/n/anasya