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INTRODUCTION
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to their Buddhi. That Buddhi resembles will, is further made clearer by the properties assigned to it, by the Sâm. khyas. These proporties are Virtue, Wisdom, Dispassion and Power. As we have said already, will decides the course of action and as such the virtuousness or otherwise of actions must belong to this principle alone. Again we find that wisdom is described as both restrictive and directive and so to attribute the property of wisdom to Buddh is to give it the dual character of Intellect and Will. Dispassion and Power again must belong to the principle that decides on a certain course of action and in this too we find Buddhi cognate with Intellect and Will combined. We have, therefore, called it the Cosmic Mind.
The principle that we have to consider next is thai of Egoism, the I-principle. It is the principle to which all notions of the "L" are duc. It corresponds with Kant's "apperception" and Hamilton's " self-consciousness:" that is to say, the notion of self in every form of consciousness : The idea that “I have the conciousness,” “I feel, etc.” As immediate effects of this l-principle we have the eleven sense-organs and the five subtle elements. The eleven sense-organs .consist of the five intellectual ( subjective) senses-milie eye, the ear, the nose, the tongue, the skin,-and the five of action (objective ) viz.—the hands, the feet, speech, the excretory organ and the organ of generation. The eleventh sense is Manas, (individual inınd). The five subtle rudimentary elements are those of odour, touch, taste, colour and sound. From these latter again proceed the five gross substancesEarth, Air, Water, Fire and Ākāśa; and these have the subtle frudimentary elements for their essential properties.
Before proceeding any further we must consider the nature of the eleventh sense-organ, the mind or the reflective principle. Here first of all we must consider why we should call mind a 'sense' at all? The answer is not far
