Page:A History of Indian Philosophy Vol 1.djvu/278

 262 The Kapila and the Piitaiijala Sii1!zkhya [CH. thus generates the determinate perception, which when intelligized by the puru!?a and associated with it becomes interpreted as the experience of the person. The action of the senses, aharp.kara, and buddhi, may take place sometimes successively and at other times as in cases of sudden fear simultaneously. Vijnana Bhiku differs from this view of Vacaspati, and denies the synthetic activity of the mind-organ (manas), and says that the buddhi directly comes into touch with the objects through the senses. At the first moment of touch the perception is indeterminate, but at the second moment it becomes clear and determinate 1. I t is evident that on this view the importance of manas is reduced to a minimum and it is regarded as being only the faculty of de- sire, doubt and imagination. Buddhi, including aharp.kara and the senses, often called citta in Yoga, is always incessantly suffering changes like the flame of a lamp; it is made up of a large preponderance of the pure sattva substances, and is constantly moulding itself from one con- tent to another. These images by the dual reflection of buddhi and purua are constantly becoming .conscious, and are being interpreted as the experiences of a person. The existence of the purua is to be postulated for explaining the illumination of con- sciousness 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 Sarp.khya does not admit any separate pral}a vayu (vital breath) to keep the body living. What are called vii}'lIs (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 move- ments performs the life-functions and sense-fun<;;tions of the body. 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: .. tasmil!tSCa darpale spf.iire samastii vastudrHaya!z i11l(lstii!z pratibi11lba1lti sarasiva ta!adnl1llii!z." Yog,lviirttil;a, I. 4. The huddhi assumes the form of the object which is reflected on it hy the senses, or rather the mind flows out through. the senses to the external objects and assumes their forms: "i1Zdriyiil)Ieva pral(ilikii cittasal1carata1!liirga!z tail.z Sal!l)Iltj)Ia tadgola- kadzliirii biihyavast lIliparakt asya ci tt as)Ie1ldriyasllh itycllaiviirthiikiiraf.z parizii11l0 bha"Z'ati." Yogaviirllika, I. vi. j. Contrast Taltvakau11l1ldi, 27 and 30.