[129] The distinction between the five indriyas and the five balas seems to be rather redundant. But the Hindu philosophers usually distinguish actor from action, agent from function or operation. Thus the sense-organs are distinguished from sensations or sense-consciousnesses, and the manovijñâna (mind) from its functions such as thinking, attention, memory, etc. The âtman has thus come to be considered the central agent that controls all the sensuous and intellectual activities. Though the Buddhists do not recognise this differentiation of actor and action in reality, they sometimes loosely follow the popular usage. [130] In this connection it is very interesting also to note that Carlyle expresses the same sentiment about the greatness of Shakespeare in his _Hero Worship_. “If I say that Shakspeare is the greatest of Intellects, I have said all concerning him. But there is more in Shakspeare’s intellect than we have yet seen It is what I call an unconscious intellect; there is more virtue in it that he himself is aware of. Novalis beautifully remarks of him, that those dramas of his are Products of Nature too, as deep as Nature herself. I find a great truth in this saying, Shakspeare’s Art is not Artifice; the noblest worth of it is not there by plan or precontrivance. It grows from the deeps of Nature, through this noble sincere soul, who is a voice of Nature.” [131] The ten powers of the Buddha are: (1) The mental power which discriminates between right and wrong, (2) The knowledge of the retribution of karma, (3) The knowledge of all the different stages of creation, (4) The knowledge of all the different forms of deliverance, (5) The knowledge of all the different dispositions of sentient beings, (6) The knowledge of the final destination of all deeds, (7) The knowledge of all the different practices of meditation, deliverance, and tranquilisation, (8) The knowledge of former existences, (9) The unlimited power of divination, (10) The knowledge of the complete subjection of evil desires (_âçrava_). [132] The four convictions (_vaiçâradyas_) of the Buddha are: (1) That he has attained the highest enlightenment, (2) That he has destroyed all evil desires, (3) That he has rightly described the obstacles that lie in the way to a life of righteousness, (4) That he has truthfully taught the way of salvation.