From other points of view, the categories may be said to be twenty-four only, viz. the ten senses (five cognitive and five conative), manas, the five objects of senses and the eightfold prak@rti (prak@rti, mahat, aha@mkara and the five elements)[Footnote ref 2].  The manas works through the senses.  It is atomic and its existence is proved by the fact that in spite of the existence of the senses there cannot be any knowledge unless manas is in touch with them.  There are two movements of manas as indeterminate sensing (uha) and conceiving (vicara) before definite understanding (buddhi) arises.  Each of the five senses is the product of the combination of five elements but the auditory sense is made with a preponderance of akasa, the sense of touch with a preponderance

_______________________________________________________

__________

[Footnote 1:  Readers unacquainted with Sa@mkhya-Yoga may omit the following three sections at the time of first reading.]

[Footnote 2:  Puru@a is here excluded from the list.  Cakrapa@ni, the commentator, says that the prak@rti and puru@sa both being unmanifested, the two together have been counted as one. Prak@rtivyatiriktancodasina@m puru@samavyaktatvasadharmyat avyaktayam prak@rtaveva prak@sipya avyaktas’avbdenaiva g@rh@nati. Harinatha Vis’arada’s edition of Caraka, S’arira, p. 4.]

214

of air, the visual sense with a preponderance of light, the taste with a preponderance of water and the sense of smell with a preponderance of earth.  Caraka does not mention the tanmatras at all [Footnote ref 1].  The conglomeration of the sense-objects (indriyartha) or gross matter, the ten senses, manas, the five subtle bhutas and prak@rti, mahat and aha@mkara taking place through rajas make up what we call man.  When the sattva is at its height this conglomeration ceases.  All karma, the fruit of karma, cognition, pleasure, pain, ignorance, life and death belongs to this conglomeration.  But there is also the puru@sa, for had it not been so there would be no birth, death, bondage, or salvation.  If the atman were not regarded as cause, all illuminations of cognition would be without any reason.  If a permanent self were not recognized, then for the work of one others would be responsible.  This puru@sa, called also paramatman, is beginningless and it has no cause beyond itself.  The self is in itself without consciousness.  Consciousness can only come to it through its connection with the sense organs and manas.  By ignorance, will, antipathy, and work, this conglomeration of puru@sa and the other elements takes place.  Knowledge, feeling, or action, cannot be produced without this combination.  All positive effects are due to conglomerations of causes and not by a single cause, but all destruction comes naturally and without cause.  That which is eternal is never the product of anything.  Caraka identifies the avyakta part of prak@rti with puru@sa as forming