of the internal organ and action
which characterise transmigratory existence have existed, with the
latter, from all eternity.]

[Footnote 40: This is the definition of the akhyativadins.]

[Footnote 41: Some anyathakhyativadins and the Madhyamikas according to
Ananda Giri.]

[Footnote 42: The pratyagatman is in reality non-object, for it is
svayampraka/s/a, 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 jiva, individual or personal soul. Cp.
Bhamati, pp. 22, 23: '/k/idatmaiva svayampraka/s/oszpi
buddhyadivishayavi/kkh/ura/n/at katha/mk/id asm
upratyayavishayoszha/m/karaspada/m/ jiva iti /k/a jantur iti /k/a
ksheuajna iti /k/akhyayate.']

[Footnote 43: Translated according to the Bhamati. We deny, the objector
says, the possibility of adhyasa 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 Vedantin
replies, on account of its immediate presentation (aparokshatvat), i.e.
on account of the intuitional knowledge we have of it. Ananda Giri
construes the above clause in a different way:
asmatpratyayavishayatveszpy aparokshatvad ekantenavishayatvabbavat
tasminn aha@nkaradyadhyasa ity artha/h/. Aparokshatvam api kai/sk/id
atmano nesh/t/am ity asa@nkyaha pratyagatmeti.]

[Footnote 44: Tatraiva/m/ sati evambhutavastutattvavadhara/n/e sati.
Bha. Tasminn adhyase uktarityazvidyavmake sati. Go. Yatratmani
buddhyadau va yasya buddhyader atmano vadhyasa/h/ tena
buddhyadi-nasztmana va k/ri/tenasz/s/anayadidoshe/n/a /k/aitanyagu/n/ena
/k/atmanatma va vastuto na svalpenapi yujyate. Ananda Giri.]

[Footnote 45: Whether they belong to the karmaka/nd/a, i.e. that part of
the Veda which enjoins active religious duty or the j/n/anaka/nd/a, i.e.
that part of the Veda which treats of Brahman.]

[Footnote 46: It being of course the function of the means of right
knowledge to determine Truth and Reality.]

[Footnote 47: The Bhamati takes adhish/th/anam in the sense of
superintendence, guidance. The senses cannot act unless guided by a
superi