consciousness and for explaining experience and moral endeavour.
The buddhi is spread all over the body, as it were, for it is by its
functions that the life of the body is kept up; for the Sa@mkhya
does not admit any separate prana vayu (vital breath) to keep the
body living. What are called _vayus_ (bio-motor force) in Vedanta
are but the different modes of operation of this category of
buddhi, which acts all through the body and by its diverse movements
performs the life-functions and sense-functions of the body.

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[Footnote 1: As the contact of the buddhi with the external objects takes
place through the senses, the sense data of colours, etc., are modified
by the senses if they are defective. The spatial qualities of things are
however perceived by the senses directly, but the time-order is a scheme
of the citta or the buddhi. Generally speaking Yoga holds that the external
objects are faithfully copied by the buddhi in which they
are reflected, like trees in a lake

"_tasmims'ca darpane sphare samasta vastudrstayah
imastah pratibimbanti sarasiva tatadrumah_" _Yogavarttika_, I. 4.

The buddhi assumes the form of the object which is reflected on it by
the senses, or rather the mind flows out through the senses to the
external objects and assumes their forms: "_indriyanyeva pranalika
cittasancaranamargah taih samyujya tadgola kadvara bahyavastusuparaktasya
cittasyendryasahityenaivarthakarah parinamo bhavati_" _Yogavarttika_, I.
VI. 7. Contrast _Tattvakaumudi_, 27 and 30.]

263

Apart from the perceptions and the life-functions, buddhi, or
rather citta as Yoga describes it, contains within it the root impressions
(_sa@mskaras_) and the tastes and instincts or tendencies
of all past lives (_vasana_) [Footnote ref 1]. These sa@mskaras are revived
under suitable associations. Every man had had infinite numbers of births
in their past lives as man and as some animal. In all these lives the
same citta was always following him. The citta has thus collected
within itself the instincts and tendencies of all those different
animal lives. It is knotted with these vasanas like a net. If a man
passes into a dog life by rebirth, the vasanas of a dog life, which
the man must have had in some of his previous infinite number of
births, are revived, and the man's tendencies become like those of
a dog. He forgets the experiences of his previous life and beco