I must premise that, according to them, the soul is incased as in a sheath, or rather in a succession of sheaths. The first, or inner case, is _the intellectual one_: it is composed of the pure, or simple, elements, uncombined, the archetypes of elementary matter (तन्मात्र _tanma tra_), and consists of the intellect (_buddhi_), joined with the five senses. The next is the _mental sheath_, in which mind is joined with the preceding. A third sheath comprises the organs of action and the vital faculties, and is termed the _organic_ or _vital case_. These three sheaths (कोषाः _kóshas_) constitute the subtile frame, _s ukshma śarîra_, or _linga-śarîra_, “the rudimental body which attends the soul in its transmigration.” _Linga_ is “the naked rudiment;” the word expresses “designating, apprising,” synonimous with “characteristic,” rendered also by “mergent,” and by “subtile.” The linga and linga-śarîra are ordinarily, though perhaps not properly, confounded, the linga consisting of thirteen component parts, namely (see the table of categories, p. 122): of intellect, egotism, and the eleven organs; whilst the linga-s arîra adds to these a bodily frame, made up of the five rudimental elements. In this form however they always coexist; and it is not necessary to consider them as distinct. The “gross body,” _sthúla śarîra_, is composed of the coarse elements formed by the combination of the simple elements in a particular proportion, which the Hindus determine with an acuteness, their own (see _Vedanta sara_, edit. of Calc., p. 11), but which is not necessary here to adduce. This exterior case, composed of elements so combined, is the “nutrimentitious sheath,” and being the scene of coarse fruition, is therefore termed “the gross body.” This is however animated from birth to death, in any step of its transmigration, by the interior rudiment confined to the first-mentioned inner case, which is called कारणशरीर _kárańa-śarîra_, “the causal frame”――(See Colebrooke on the Phil. of the Hindus in the Transact. of the R. A. Soc., Vol. II. Part I. pp 35, 36, etc., and _Sankhya Karika_, p. 129). [300] वैकुणटं is the Paradise, or world of Vichnu; its site is variously described, either as in the northern ocean, or on the eastern peak of Meru. [301] Here the same as linga sáríra. Parusha means generally “a subtile body;” it is unconfined, too subtile for restraint, hence termed अतिवाहिक _ativáhika_, “surpassing the wind in swiftness,” incapable of enjoyment until it be invested with a grosser body, affected, nevertheless, by sensations. [302] अन्धतमसं “great darkness.”