mes
attached to enjoyment in the manner of a dog. It is by the revival
of the vasana suitable to each particular birth that there cannot be
any collision such as might have occurred if the instincts and
tendencies of a previous dog-life were active when any one was
born as man.

The sa@mskaras represent the root impressions by which any
habit of life that man has lived through, or any pleasure in
which he took delight for some time, or any passions which were

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[Footnote 1: The word sa@mskara is used by Pa@nini who probably preceded
Buddha in three different senses (1) improving a thing as distinguished
from generating a new quality (_Sata utkar@sadhana@m sa@mskara@h_, Kas'ila
on Pa@nini, VI. ii. 16), (2) conglomeration or aggregation, and
(3) adornment (Pa@nini, VI. i. 137, 138). In the Pi@takas the word
sa@nkhara is used in various senses such as constructing, preparing,
perfecting, embellishing, aggregation, matter, karma, the skandhas
(collected by Childers). In fact sa@nkhara stands for almost anything
of which impermanence could be predicated. But in spite of so many
diversities of meaning I venture to suggest that the meaning of
aggregation (_samavaya_ of Pa@nini) is prominent. The word _sa@mskaroti_
is used in Kau@sitaki, II. 6, Chandogya IV. xvi. 2, 3, 4, viii. 8, 5, and
B@rhadara@nyaka, VI. iii. 1, in the sense of improving. I have not yet
come across any literary use of the second meaning in Sanskrit. The
meaning of sa@mskara in Hindu philosophy is altogether different. It means
the impressions (which exist subconsciously in the mind) of the objects
experienced. All our experiences whether cognitive, emotional or conative
exist in subconscious states and may under suitable conditions be
reproduced as memory (sm@rti). The word vasana (_Yoga sutra_, IV. 24)
seems to be a later word. The earlier Upanis@sads do not mention it and
so far as I know it is not mentioned in the Pali pi@takas.
_Abhidhanappadipika_ of Moggallana mentions it, and it occurs in
the Muktika Upani@sad. It comes from the root "_vas_" to stay. It is
often loosely used in the sense of sa@mskara, and in _Vyasabha@sya_ they
are identified in IV. 9. But vasana generally refers to the tendencies of
past lives most of which lie dormant in the mind. Only those appear which
can find scope in this life. But sa@mskaras are the sub-conscious states
which are being constantly generated