sa, and when
the puru@sa is reflected back in the buddhi the buddhi state appears
as a conscious state. The second, is the difference between
Vacaspati and Bhik@su as regards the nature of the perceptual
process. Bhik@su thinks that the senses can directly perceive the
determinate qualities of things without any intervention of manas,
whereas Vacaspati ascribes to manas the power of arranging the
sense-data in a definite order and of making the indeterminate
sense-data determinate. With him the first stage of cognition is
the stage when indeterminate sense materials are first presented, at
the next stage there is assimilation, differentiation, and association
by which the indeterminate materials are ordered and classified
by the activity of manas called sa@mkalpa which coordinates the
indeterminate sense materials into determinate perceptual and
conceptual forms as class notions with particular characteristics.
Bhik@su who supposes that the determinate character of things is
directly perceived by the senses has necessarily to assign a subordinate
position to manas as being only the faculty of desire,
doubt, and imagination.

It may not be out of place to mention here that there are
one or two passages in Vacaspati's commentary on the _Sa@mkhya
karika_ which seem to suggest that he considered the ego (_aha@mkara_)
as producing the subjective series of the senses and the
objective series of the external world by a sort of desire or will,
but he did not work out this doctrine, and it is therefore not
necessary to enlarge upon it. There is also a difference of view
with regard to the evolution of the tanmatras from the mahat;
for contrary to the view of _Vyasabha@sya_ and Vijnana Bhik@su etc.
Vacaspati holds that from the mahat there was aha@mkara and

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from aha@mkara the tanmatras [Footnote ref 1]. Vijnana Bhik@su however
holds that both the separation of aha@mkara and the evolution of the
tanmatras take place in the mahat, and as this appeared to me to be more
reasonable, I have followed this interpretation. There are some
other minor points of difference about the Yoga doctrines between
Vacaspati and Bhik@su which are not of much philosophical
importance.

Yoga and Patanjali.

The word yoga occurs in the @Rg-Veda in various senses such
as yoking or harnessing, achieving the unachieved, connection,
and the like. The sense of yoking is not so frequent as the
other senses; but it is nevertheless true that the