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TATTVA-KAUMUDĪ
(XX[1[141
(144) Buddhi is described as “determination"-on the principle that there is no difference between the action (of determining) and the active agent (that which determines). It is well known that when a man has to do anything, what he does is to review the situation; he ponders over it, regards himself as entitled to do it and then makes up his mind (determines) that he should do it and then does it. Now
determination consists in the notion that 'this should be done,' and it belongs to, and forms the characteristic function of Buddhi ( the Great Principle. Will ), which acquires sentience from its proximity to the Sentient Faculty (of the Spirit); and · Buddhi' is regarded as not different from the said determination' (on the principle that the action is not different from the active agent); this also constitutes the definition' (differentia) of Buddhi, in as much as it distinguishes it from all like and unlike things. (145) Having thus defined Buddhi, the author, in order
to help the attainment of discriminative The properties of wisdom states the properties of Buddhi, as Buddhi-Virtue, Wisdom, Dispag- abounding in the Sattva and Tamas attrision and Power,
butes: “Virtue, etc, etc.". Virtue 'leads and the reverse
to prosperity and the Highest Good,--that
brought about by the performance of sacrifices, charity and the like lead to the former, and that due to the practice of eight-fold Yoga lead to the latter. Wisdom consists in the knowledge of the difference between the Attri. butes (as constituting Nature) and the Spirit. Dispassion is absence of Attachment (Love). (146) Of this Dispassion there are four stages named
(1) 'Yatamāna-Samjñā,' (2) Vyatıreka-Samjñā The four kinds of (3) Ekendriya-Samjñā and (4) Vas'ikāra
Samjñā. (1) Love (Attachment) and other emotions are so many impurities residing in the mind, and
of these
