nor matter, and the reflex from it is all that we know. We are sure if it be omnipresent it knows neither death nor birth. Nature is casting her shadow upon it, the shadow of birth and death, but it is by its own nature eternal. So far we have found the theory of Kapila wonderful. Next we will have to take up the proofs against it. So far the analysis is perfect, the psychology cannot be controverted. There is no objection to it. We will ask of Kapila the question: Who created Nature? and his answer will be that Nature (_Prakriti_) is uncreate. He also says that the _Purusha_ is omnipresent and that of these _Purushas_ there is an infinite number. We shall have to controvert this last proposition, and find a better solution, and by so doing we shall come to the ground taken by Vedânta. Our first doubt will be how there can be these two infinites. Then our argument will be that it is not a perfect generalization, and that therefore we have not found a perfect solution. And then we shall see how the Vedantists find their way out of all these difficulties and reach a perfect solution. Yet all the glory really belongs to Kapila. It is very easy to give a finish to a building that is nearly complete. III SÂNKHYA AND ADVAITA I will give you first a _resumé_ of the _Sânkhya_ philosophy, through which we have been going, because in this lecture we want to find where its defects are, and where Vedânta comes in as supplementary to these defects. You must remember that according to the _Sânkhya_ philosophy, Nature is causing all these manifestations which we call thought and intellect, reason, love, hatred, touch, taste; that everything is from Nature. This Nature consists of three sorts of elements, one called _Sattva_, another _Rajas_, and the third _Tamas_. These are not qualities, but the materials out of which the whole universe is being evolved, and at the beginning of a cycle they remain in equilibrium. When creation comes this equilibrium is disturbed and these elements begin to combine and recombine, and manifest as the universe. The first manifestation of this is what the _Sânkhya_ calls the _Mahat_ (universal Intelligence), and out of that comes consciousness. And out of consciousness is evolved _Manas_ (universal Mind). Out of this consciousness are also evolved the organs of the senses, and the _tanmâtras_,--sound particles, touch particles, taste particles, and so forth. All fine particles are evolved from this consciousness, and out of these fine particles come the gross particles which we call matter. After the _tanmâtras_ (those particles which cannot be seen, or measured) come the gross particles which we can feel and sense. The _chitta_ (“mind-stuff”) in its three-fold functions of intellect, consciousness and mind, is working and manufacturing the forces called _prânas_. These _prânas_ have nothing to do with breath, you must at once get rid of that idea. Breath is one effect of the Prâna (universal Energy).