sense
is material and so also are all other senses [Footnote ref l]. Incidentally
the view held by some that the skin is the only organ of sensation
is also refuted. The earth possesses four qualities, water three,
fire two, air one, and ether one, but the sense of smell, taste, eye,
and touch which are made respectively by the four elements of
earth, etc., can only grasp the distinctive features of the elements
of which they are made. Thus though the organ of smell is made
by earth which contains four qualities, it can only grasp the distinctive
quality of earth, viz. smell.

Against the Sa@mkhya distinction of _buddhi_ (cognition) and
_cit_ (pure intelligence) it is said that there is no difference between
the _buddhi_ and _cit_. We do not find in our consciousness two
elements of a phenomenal and a non-phenomenal consciousness,
but only one, by whichever name it may be called. The Sa@mkhya
epistemology that the anta@hkara@na assumes diverse forms in
cognitive acts is also denied, and these are explained on the supposition
of contacts of manas with the senses, atman and external
objects. The Buddhist objection against the Sa@mkhya explanation
that the anta@hkara@nas catch reflection from the external
world just as a crystal does from the coloured objects that may
lie near it, that there were really momentary productions of
crystals and no permanent crystal catching different reflections at
different times is refuted by Nyaya; for it says that it cannot be
said that all creations are momentary, but it can only be agreed to
in those cases where momentariness was actually experienced.
In the case of the transformation of milk into curd there is no
coming in of new qualities and disappearance of old ones, but

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[Footnote 1: It is well to remember that Sa@mkhya did not believe that the
senses were constituted of the gross elements. But the Sa@mkhya-Yoga view
represented in _Atreya-sa@mhita_ (Caraka) regarded the senses as bhautika
or constituted of the gross elements.]

300

the old milk is destroyed and the curd originates anew. The
contact of manas with soul (_atman_) takes place within the body
and not in that part of atman which is outside the body; knowledge
belongs to the self and not to the senses or the object for
even when they are destroyed knowledge remains. New cognitions
destroy the old ones. No two recollections can be simultaneous.