_ I. 6, 7.]

240

so far as knowledge is mere limited form and movement it is the
same as matter; but there is some other principle which enlivens
these knowledge-forms, by virtue of which they become conscious.
This principle of consciousness (_cit_) cannot indeed be
separately perceived _per se_, but the presence of this principle in
all our forms of knowledge is distinctly indicated by inference.
This principle of consciousness has no motion, no form, no quality,
no impurity [Footnote ref 1]. The movement of the knowledge-stuff takes
place in relation to it, so that it is illuminated as consciousness by it,
and produces the appearance of itself as undergoing all changes
of knowledge and experiences of pleasure and pain. Each item
of knowledge so far as it is an image or a picture of some sort is
but a subtle knowledge-stuff which has been illumined by the
principle of consciousness, but so far as each item of knowledge
carries with it the awakening or the enlivening of consciousness,
it is the manifestation of the principle of consciousness.
Knowledge-revelation is not just the unveiling or revelation of a
particular part of the self, as the Jains supposed, but it is a revelation
of the self only so far as knowledge is pure awakening, pure enlivening,
pure consciousness. So far as the content of knowledge or the image is
concerned, it is not the revelation of self but is the blind
knowledge-stuff.

The Buddhists had analysed knowledge into its diverse constituent
parts, and had held that the coming together of these
brought about the conscious states. This coming together was
to them the point of the illusory notion of self, since this unity
or coming together was not a permanent thing but a momentary
collocation. With Sa@mkhya however the self, the pure _cit_, is
neither illusory nor an abstraction; it is concrete but transcendent.
Coming into touch with it gives unity to all the movements
of the knowledge-composites of subtle stuff, which would otherwise
have remained aimless and unintelligent. It is by coming into
connection with this principle of intelligence that they are interpreted
as the systematic and coherent experience of a person, and
may thus be said to be intelligized. Intelligizing means the
expression and interpretation of the events or the happenings of

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[Footnote 1: It is important to note that Sa@mkhya has two terms to den