evolution out of sense-mind we have the specialising ° organic senses, ten in number, five of perception, five of action; next the powers of each sense of perception, sound, form, scent, etc. which give their value to objects for the mind and make things what they are to our subjectivity,—and, as the substantial basis of these, the primary rconditions of the objects of sense, the five elements of ancient philosophy or rather elementary conditions of Nature,; pancha bhiita, which constitute objects by their various combination.
Reflected in the pure consciousness of Purusha .these degrees and powers of Nature-force become the material of our impure subjectivity, impure because its action is dependent on the perceptions of the objec- tive world and on their subjective reactions. Buddhi, which is simply the determinative power that determi- nes all inertly out of indeterminate inconscient Force, takes for us the form of intelligence and will. Manas, the inconscient force which seizes Nature’s discrimina- tions by objective action and reaction and grasps at them by attraction, becomes sense-perception and desire, the two crude terms or degradations of intelli- gence and will,—becomes the sense-mind sensational, emotive, volitional in the lower sense of wish, hope, longing passion, vital impulsion, all the deformations (vikara) of will. The senses become the instruments of sense-mind, the perceptive five of our sense-knowledge, the active five of our impulsions and vital habits, 'medlators between the subjective and objective; the rest are the ob]ects of our consciousness, vishayas of the senses.
Thig order of evolution seems contrary to that which we perceive as the order of the material evolution;
