Page:Essays On The Gita - Ghose - 1922.djvu/99

knowledge, five of action. Manas, mind, is the original sense which perceives all objects and reacts npon them; for it has at once an inferent and an efferent activity, receives by perception what the Gita calls the outward touches of things, bahya sparsha, and so forms its idea of the world and exercises its reactions of active vitality. But it specialises its most ordinary functions of reception by aid of the five perceptive senses of hearing, touch, sight, taste and smell, which make the five properties of things their respective objects, and specialises certain necessary vital functions of reaction by aid of the five active senses which operate for speech, locomotion, the seizing of things, ejection and generation. Buddhi, the discriminating principle, is at once intelligence and will; it is that power in Nature which discriminates and coordinates. Ahankara, the ego-sense, is the subjective principle in Buddhi by which the Purusha is induced to identify himself with Prakriti and her activities. But these subjective principles are themselves as mechanical; as much a part of the inconscient energy as those which constitute her objective operations. If we find it difficult to realise how intelligence and will can be properties of the mechanical Inconscient and themselves mechanical (jada), we have only to remember that modern Science itself has been driven to the same conclusion. Even in the mechanical action of the atom there is a power which can only be called an inconscient will and in all the works of Nature that pervading will does inconsciently the works of intelligence. What we call mental intelligence is precisely the same thing in its essence as that which discriminates and coordinates subconsciously in all the activities of the material universe, and conscious