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 tanmâtras at all [Footnote ref 1]. The conglomeration of the sense-objects (_indriyârtha_) or gross matter, the ten senses, manas, the five subtle bhûtas and prak@rti, mahat and aha@mkâra 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 âtman 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 _paramâtman_, 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 one category. The vikâra or evolutionary products of prak@rti are called k@setra, whereas the avyakta part of prak@rti is regarded as the k@setrajña (_avyaktamasya k@setrasya k@setrajñam@r@sayo viduh_). This avyakta and cetanâ are one and the same entity. From this unmanifested prak@rti or cetanâ is derived the buddhi, and from the buddhi is derived the ego (_aha@mkâra_) and from the aha@mkâra the five elements and the senses are produced, and when this production is complete, we say that creation has taken place. At the time of pralaya (periodical cosmic dissolution) all the evolutes return back to prak@rti, and thus become unmanifest with it, whereas at the time of a new creation from the puru@sa the unmanifest (_avyakta_), all the manifested forms--the evolutes of buddhi, aha@mkâra, ___________________________________________________________________ [Footnote 1: But some sort of subtle matter, different from gross matter, is referred to as forming part of _prak@rti_ which is regarded as having eight elements in it _prak@rtis'ca@s@tadhâtuki_), viz. avyakta, mahat, aha@mkâra, and five other elements. In addition to these elements forming part of the prak@rti we hear of indriyârthâ, the five sense objects which have evolved out of the prak@rti.] 215