[FOOTNOTE 48:1. The comment of the Sru. Pra. on the above definitions runs, with a few additional explanations, as follows: The term 'anubhûti' here denotes knowledge in general, not only such knowledge as is not remembrance (which limited meaning the term has sometimes). With reference to the 'shining forth' it might be said that in this way jars also and similar things know or are conscious because they also shine forth' (viz. in so far as they are known); to exclude jars and the like the text therefore adds 'to its own substrate' (the jar 'shines forth,' not to itself, but to the knowing person). There are other attributes of the Self, such as atomic extension, eternity, and so on, which are revealed (not through themselves) but through an act of knowledge different from them; to exclude those the text adds 'through its own being.' In order to exclude past states of consciousness or acts of knowledge, the text adds 'at the present moment.' A past state of consciousness is indeed not revealed without another act of knowledge (representing it), and would thus by itself be excluded; but the text adds this specification (viz. 'at the present moment') on purpose, in order to intimate that a past state of consciousness can be represented by another state--a point denied by the opponent. 'At the present moment' means 'the connexion with the object of knowledge belonging to the present time.' Without the addition of 'to its own substrate' the definition might imply that a state of consciousness is manifest to another person also; to exclude this the clause is added. This first definition might be objected to as acceptable only to those who maintain the svayamprakâsatva-theory (which need not be discussed here); hence a second definition is given. The two clauses 'to its own substrate' and 'at the present moment' have to be supplied in this second definition also. 'Instrumental in bringing about' would apply to staffs, wheels, and such like implements also; hence the text adds 'its own object.' (Staffs, wheels, &c. have no 'objects.') Knowledge depending on sight does not bring about an object depending on hearing; to exclude this notion of universal instrumentality the text specifies the object by the words 'its own.' The clause 'through its own being' excludes the sense organs, which reveal objects not by their own being, but in so far as they give rise to knowledge. The two clauses 'at the present moment' and 'to its own substrate' have the same office in the second definition as in the first.] Consciousness is not eternal.