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INTRODUCTION
tions of Prakyti, the Spirit would be at a loss to discriminate between himself and the inanimate Prakyti. The only impetus from without is thus supplied to the senses by the purpose of the Spirit, and thenceforward they are led on in their active path by their own inherent eagerness.
Altogether then we see that there are thirteen organsthree internal, Buddhi, Ahamkāra and Manas, and the ten external--the ordinary ten sense-organs. Of these the latter operate only in the present time, whereas the former act with regard to the past, present and future. Of the external organs, the five subjective senses operate towards subtle as well as gross substances, whereas the objective ones operate only towards gross ones.
Of the thirteen organs, the palm of supremacy is given to the internal ones, since these are applicable to all kinde of substances, and another cause of supremacy we have already noted-118., the one with regard to time. Of thess internal organs again Budhhi is supreme, since the principles of Egoism and Reflection operate towards their objects and then present these experiences to the Buddhı, which finally presents them with its own additions and alterations to the discriminating eye of the Spirit. Thus we find that Buddhı is the chief agent of the Spirit and brings about all his worldly enjoyment finally leading to His discrimination of self from the emanations of Prakrti, and thence to final liberation. Thus of all the organs, Buddhi is supreme.
Having thus described the organs, we turn our attention towards the gross substances. These are of three kinds Subtle, Parent-born and the Great' substances. Of these the first is eternal, and the second and the third are fading and transient.
This “subtle body" of the Sāmkhyas is born before the visible body and lasts till dissolution ; and till then it remains the body of the Spirit in all its incarnations during
