of all intellects; in accordance with the following Sm/ri/ti-passage it is called mind, the great one; reflection, Brahman; the stronghold, intellect; enunciation, the Lord; highest knowledge, consciousness; thought, remembrance[229], and likewise with the following scriptural passage, ’He (Hira/n/ya-garbha) who first creates Brahman and delivers the Vedas to him’ (Svet.  Up.  VI, 18).  The intellect, which in the former passage had been referred to under its common name buddhi, is here mentioned separately, since it may be represented as superior to our human intellects.  On this latter explanation of the term ‘the great Self,’ we must assume that the personal Self which in the simile had been compared to the charioteer is, in the latter passage, included in the highest person (mentioned last); to which there is no objection, since in reality the personal Self and the highest Self are identical.—­Thus there remains now the body only which had before been compared to a chariot.  We therefore conclude that the text after having enumerated the senses and all the other things mentioned before, in order to point out the highest place, points out by means of the one remaining word, viz. avyakta, the only thing remaining out of those which had been mentioned before, viz. the body.  The entire passage aims at conveying the knowledge of the unity of the inward Self and Brahman, by describing the soul’s passing through sa/m/sara and release under the form of a simile in which the body, &c. of the soul—­which is affected by Nescience and therefore joined to a body, senses, mind, intellect, objects, sensations, &c.—­are compared to a chariot, and so on.—­In accordance with this the subsequent verse states the difficulty of knowing the highest place of Vish/n/u (’the Self is hidden in all beings and does not shine forth, but it is seen by subtle seers through their sharp and subtle intellect’), and after that the next verse declares Yoga to be the means of attaining that cognition.  ’A wise man should keep down speech in the mind, he should keep down the mind in intelligence, intelligence he should keep down within the great Self, and he should keep that within the quiet Self.’—­That means:  The wise man should restrain the activity of the outer organs such as speech, &c., and abide within the mind only; he should further restrain the mind which is intent on doubtful external objects within intelligence, whose characteristic mark is decision, recognising that indecision is evil; he should further restrain intelligence within the great Self, i.e. the individual soul or else the fundamental intellect; he should finally fix the great Self on the calm Self, i.e. the highest Self, the highest goal, of which the whole chapter treats.—­If we in this manner review the general context, we perceive that there is no room for the pradhana imagined by the Sankhyas.

2.  But the subtle (body is meant by the term avyakta) on account of its capability (of being so designated).