[Footnote 408:  Vasana, above translated by mental impression, strictly means any member of the infinite series 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.]