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TATTVA-KAUMUDI
to seek. The Samkhyas define sense as the immediate effect of the l.principle under the influence of the Sattva Attribute ; and this differentia we find in Mind as well as in the ten organs generally accepted as senses. What are the functions of this eleventh sense? Manas, mind, is the only faculty that partakes of the nature of both kinds of sensesthe objective and the subjective. If it were not so, none of the senses would act, for it is only when these are influenced by the operation of the mind that they act towards their various objects. It would not be quite accu. rate to say that the senses do not act. Act they do, but these operations are not taken cognizance of by the agent, and as such having their actions purposeless, they may, for all intents and purposes, be said to be without action. The function of this principle, Mind, is technically called in Sāmkhya “reflection " When we first look upon an object the first impressions in connection therewith are indefinite and without qualifications ( Anatomy ). This indefinite and vague impression is soon rendered definite, and this definiteness and the different qualifications are imparted to it by the “ reflection " of the Mind. This process follows so quickly that one can scarcely mark the process and thinks that the first impression he has had was all along definite, just as he latterly comes to perceive it.
The next question that is started is-whence proceeds. the action of the senses? If their action were eternal then the creation would never cease. If not eternal, what is it that causes the operations to begin? The reply given is that all these organs have a certain sort of eagerness for the fulfilment of each other's actions; and this anxiety leads to the functioning of each of them. There is no external impetus save that of the purpose-experience and subsequent discrminative wisdom and hence emancipation--of the Puruşa, Spirit. If there were no functioning of the different emana
