________________________

[Footnote 1: Readers unacquainted with Sa@mkhya-Yoga may omit the following
three sections at the time of first reading.]

[Footnote 2: Puru@a is here excluded from the list. Cakrapa@ni, the
commentator, says that the prak@rti and puru@sa both being unmanifested,
the two together have been counted as one. _Prak@rtivyatiriktancodasina@m
puru@samavyaktatvasadharmyat avyaktayam prak@rtaveva prak@sipya
avyaktas'avbdenaiva g@rh@nati._ Harinatha Vis'arada's edition of
_Caraka, S'arira_, p. 4.]

214

of air, the visual sense with a preponderance of light, the taste with
a preponderance of water and the sense of smell with a preponderance
of earth. Caraka does not mention the tanmatras at all [Footnote ref 1].
The conglomeration of the sense-objects (_indriyartha_) or gross matter,
the ten senses, manas, the five subtle bhutas and prak@rti, mahat
and aha@mkara taking place through rajas make up what we call
man. When the sattva is at its height this conglomeration ceases.
All karma, the fruit of karma, cognition, pleasure, pain, ignorance,
life and death belongs to this conglomeration. But there is also
the puru@sa, for had it not been so there would be no birth, death,
bondage, or salvation. If the atman were not regarded as cause,
all illuminations of cognition would be without any reason. If a
permanent self were not recognized, then for the work of one
others would be responsible. This puru@sa, called also _paramatman_,
is beginningless and it has no cause beyond itself. The self is in
itself without consciousness. Consciousness can only come to it
through its connection with the sense organs and manas. By
ignorance, will, antipathy, and work, this conglomeration of puru@sa
and the other elements takes place. Knowledge, feeling, or action,
cannot be produced without this combination. All positive effects
are due to conglomerations of causes and not by a single cause, but
all destruction comes naturally and without cause. That which
is eternal is never the product of anything. Caraka identifies the
avyakta part of prak@rti with puru@sa as forming one category.
The vikara or evolutionary products of prak@rti are called k@setra,
whereas the avyakta part of prak@rti is regarded as the k@setrajna
(_avyaktamasya k@setrasya k@setrajnam@r@sayo viduh_). This avyakta
and cetana are one and the same entity. From this unmanifested
prak@rti or cetana is derived the buddhi, and from the buddhi is
derived t