Footnote 39:[(return)]
The so-called anyathâkhyâtivâdins maintain that in the act of adhyâsa the attributes of one thing, silver for instance, are superimposed on a different thing existing in a different place, mother-of-pearl for instance (if we take for our example of adhyâsa the case of some man mistaking a piece of mother-of-pearl before him for a piece of silver). The âtmakhyâtivâdins maintain that in adhyâsa the modification, in the form of silver, of the internal organ and action which characterise transmigratory existence have existed, with the latter, from all eternity.
Footnote 40:[(return)]
This is the definition of the akhyâtivâdins.
Footnote 41:[(return)]
Some anyathâkhyâtivâdins and the Mâdhyamikas according to Ânanda Giri.
Footnote 42:[(return)]
The pratyagâtman is in reality non-object, for it is svayamprakâsa, self-luminous, i.e. the subjective factor in all cognition. But it becomes the object of the idea of the Ego in so far as it is limited, conditioned by its adjuncts which are the product of Nescience, viz. the internal organ, the senses and the subtle and gross bodies, i.e. in so far as it is jîva, individual or personal soul. Cp. Bhâmatî, pp. 22, 23: 'kidâtmaiva svayamprakâsoszpi buddhyâdivishayavikkhuranât kathamkid asm upratyayavishayoszhamkârâspadam jîva iti ka jantur iti ka ksheuajña iti kâkhyâyate.'
Footnote 43:[(return)]
Translated according to the Bhâmatî. We deny, the objector says, the possibility of adhyâsa in the case of the Self, not on the ground that it is not an object because self-luminous (for that it may be an object although it is self-luminous you have shown), but on the ground that it is not an object because it is not manifested either by itself or by anything else.—It is known or manifest, the Vedântin replies, on account of its immediate presentation (aparokshatvât), i.e. on account of the intuitional knowledge we have of it. Ânanda Giri construes the above clause in a different way: asmatpratyayâvishayatveszpy aparokshatvâd ekântenâvishayatvâbbâvât tasminn aha@nkârâdyadhyâsa ity arthah. Aparokshatvam api kaiskid âtmano neshtam ity âsa@nkyâha pratyagâtmeti.
Footnote 44:[(return)]
Tatraivam sati evambhûtavastutattvâvadhârane sati. Bhâ. Tasminn adhyâse uktarîtyâzvidyâvmake sati. Go. Yatrâtmani buddhyâdau vâ yasya buddhyâder âtmano vâdhyâsah tena buddhyâdi-nâsztmânâ va kritenâszsanayâdidoshena kaitanyagunena kâtmânâtmâ vâ vastuto na svalpenâpi yujyate. Ânanda Giri.
Footnote 45:[(return)]
Whether they belong to the karmakândâ, i.e. that part of the Veda which enjoins active religious duty or the jñânakânda, i.e. that part of the Veda which treats of Brahman.
Footnote 46:[(return)]
It being of course the function of the means of right knowledge to determine Truth and Reality.
Footnote 47:[(return)]
The Bhâmatî takes adhishthânam in the sense of superintendence, guidance. The senses cannot act unless guided by a superintending principle, i.e. the individual soul.
Footnote 48:[(return)]
If activity could proceed from the body itself, non-identified with the Self, it would take place in deep sleep also.