heat are admittedly
essential; hence the Vedantin is supposed to bring forward the sea with
its waves, and so on, as furnishing a case where attributes pass away
while the substance remains.]

[Footnote 338: 'Artha,' a useful or beneficial thing, an object of
desire.]

[Footnote 339: In reality neither suffering nor sufferers exist, as the
Vedantin had pointed out in the first sentences of his reply; but there
can of course be no doubt as to who suffers and what causes suffering in
the vyavaharika-state, i.e. the phenomenal world.]

[Footnote 340: In order to explain thereby how the soul can experience
pain.]

[Footnote 341: And that would be against the Sa@nkhya dogma of the
soul's essential purity.]

[Footnote 342: So that the fact of suffering which cannot take place
apart from an intelligent principle again remains unexplained.]

[Footnote 343: Atmanas tapte sattve pratibimitatvad yukta taptir iti
/s/a@nkate sattveti. An. Gi.]

[Footnote 344: For it then indicates no more than a fictitious
resemblance.]

[Footnote 345: The Sa@nkhya Purvapakshin had objected to the Vedanta
doctrine that, on the latter, we cannot account for the fact known from
ordinary experience that there are beings suffering pain and things
causing suffering.--The Vedantin in his turn endeavours to show that on
the Sa@nkhya doctrine also the fact of suffering remains inexplicable,
and is therefore to be considered not real, but fictitious merely, the
product of Nescience.]

[Footnote 346: Not only 'suffering as it were,' as it had been called
above.]

[Footnote 347: For real suffering cannot be removed by mere distinctive
knowledge on which--according to the Sa@nkhya also--release depends.]

[Footnote 348: This in answer to the remark that possibly the
conjunction of soul and pradhana may come to an end when the influence
of Darkness declines, it being overpowered by the knowledge of Truth.]

[Footnote 349: I.e. according as they are atoms of earth, water, fire,
or air.]

[Footnote 350: Parima/nd/ala, spherical is the technical term for the
specific form of extension of the atoms, and, secondarily, for the atoms
themselves. The latter must apparently be imagined as infinitely small
spheres. Cp. Vi/s/. Sut. VII, 1, 20.]

[Footnote 351: Viz. during the period of each pralaya. At that time all
the atoms are isolated and motionless.]

[Footnote 352: When the time for a new creation has come.]

[Footnote 353: The &c. implies the