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It has been said that buddhi and the internal objects have evolved in order to giving scope to the experience of the 辫耻谤耻峁�a. What is the process of this experience? 厂腻峁僰丑测补 (as explained by 痴腻肠补蝉辫补迟颈) holds that through the senses the buddhi comes into touch with external objects. At the first moment of this touch there is an indeterminate consciousness in which the particulars of the thing cannot be noticed. This is called nirvikalpa 辫谤补迟测补办峁�a (indeterminate perception). At the next moment by the function of the satnkcilpa (synthesis) and vikalpa (abstraction or imagination) of manas (mind-organ) the thing is perceived in all its determinate character; the manas differentiates, integrates, and associates the sense-data received through the senses, and thus generates the determinate perception, which when intelligized by the 辫耻谤耻峁�a and associated with it becomes interpreted as the experience of the person.

The action of the senses, 补丑补峁僰腻谤补, and buddhi, may take place sometimes successively and at other times as in cases of sudden fear simultaneously. 痴颈箩帽腻苍补 叠丑颈办峁�u differs from this view of 痴腻肠补蝉辫补迟颈, and denies the synthetic activity of the mind-organ (manas), and says that the buddhi directly comes into touch with the objects through the senses. At the first moment of touch the perception is indeterminate, but at the second moment it becomes clear and determinate^[1]. It is evident that on this view the importance of manas is reduced to a minimum and it is regarded as being only the faculty of desire, doubt and imagination.

Buddhi, including 补丑补峁僰腻谤补 and the senses, often called citta in Yoga, is always incessantly suffering changes like the flame of a lamp; it is made up of a large preponderance of the pure sattva substances, and is constantly moulding itself from one content to another. These images by the dual reflection of buddhi and 辫耻谤耻峁�a are constantly becoming conscious, and are being interpreted as the experiences of a person. The existence of the 辫耻谤耻峁�a is to be postulated for explaining the illumination of consciousness and for explaining experience and moral endeavour. The buddhi is spread all over the body, as it were, for it is by its functions that the life of the body is kept up; for the 厂腻峁僰丑测补 does not admit any separate pr膩峁嘺 v膩yu (vital breath) to keep the body living. What are called 惫腻测耻蝉 (bio-motor force) in 痴别诲腻苍迟补 are but the different modes of operation of this category of buddhi, which acts all through the body and by its diverse movements performs the life-functions and sense-funetions of the body.

Apart from the perceptions and the life-functions, buddhi, or rather citta as Yoga describes it, contains within it the root impressions (蝉补峁僺办腻谤补蝉) and the tastes and instincts or tendencies of all past lives (惫腻蝉补苍腻)^[2]. These 蝉补峁僺办腻谤补蝉 are revived under suitable associations. Every man had had infinite numbers of births in their past lives as man and as some animal. In all these lives the same citta was always following him. The citta has thus collected within itself the instincts and tendencies of all those different animal lives. It is knotted with these 惫腻蝉补苍腻s like a net.

If a man passes into a dog life by rebirth, the 惫腻蝉补苍腻s of a dog life, which the man must have had in some of his previous infinite number of births, are revived, and the man鈥檚 tendencies become like those of a dog. He forgets the experiences of his previous life and becomes attached to enjoyment in the manner of a dog. It is by the revival of the 惫腻蝉补苍腻 suitable to each particular birth that there cannot be any collision such as might have occurred if the instincts and tendencies of a previous dog-life were active when any one was born as man.

The 蝉补峁僺办腻谤补蝉 represent the root impressions by which any habit of life that man has lived through, or any pleasure in which he took delight for some time, or any passions which were engrossing to him, tend to be revived, for though these might not now be experienced, yet the fact that they were experienced before has so moulded and given shape to the citta that the citta will try to reproduce them by its own nature even without any such effort on our part. To safeguard against the revival of any undesirable idea or tendency it is therefore necessary that its roots as already left in the citta in the form of 蝉补峁僺办腻谤补蝉 should be eradicated completely by the formation of the habit of a contrary tendency, which if made sufficiently strong will by its own 蝉补峁僺办腻谤补 naturally stop the revival of the previous undesirable 蝉补峁僺办腻谤补蝉.

Apart from these the citta possesses volitional activity (肠别蝉迟腻) by which the conative senses are brought into relation to their objects. There is also the reserved potent power (艣补办迟颈) of citta, by which it can restrain itself and change its courses or continue to persist in any one direction. These characteristics are involved in the very essence of citta, and form the groundwork of the Yoga method of practice, which consists in steadying a particular state of mind to the exclusion of others.

Merit or demerit (punya, 辫腻辫补) also is imbedded in the citta as its tendencies, regulating the mode of its movements, and giving pleasures and pains in accordance with it.

Footnotes and references:

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[1]:

As the contact of the buddhi with the external objects takes place through the senses, the sense-data of colours, etc., are modified by the senses if they are defective. The spatial qualities of things are however perceived by the senses directly, but the time-order is a scheme of the citta or the buddhi.

Generally speaking Yoga holds that the external objects are faithfully copied by the buddhi in which they are reflected, like trees in a lake:

鈥�tasmi峁兣沜a darpa峁噀 sph膩re samast膩 vastud峁涐梗峁璦yah
im膩st膩岣� pratibimbantisaras墨va ta峁璦drum膩岣�.鈥�

     Yogav膩rttika , I. 4.

The buddhi assumes the form of the object which is reflected on it by the senses, or rather the mind flows out through the senses to the external objects and assumes their forms:

鈥�indriy帽ttyeva pra峁嚹乴ik膩 cittasa帽cara峁嘺峁兡乺ga岣� tai岣� sa峁儁ujya tadgolakadv膩r膩 b膩hyavastu峁Ｅ玴araktasya cittasyendriyas膩hityenaiv膩rth膩k膩ra岣� pari峁嚹乵o bhavati.鈥�

     Yogav膩rttika , 1. vi. 7.

Contrast 罢补迟迟惫补办补耻尘耻诲墨 , 27 and 30.

[2]:

The word samsk膩ra is used by P膩nini who probably preceded Buddha in three different senses:

1. improving a thing as distinguished from generating a new quality (Sata utkar峁Ｄ乨h膩na峁� 蝉补峁僺办腻谤补岣�, K膩艣ik膩 on Panini, VI. ii. 16),
2. conglomeration or aggregation,
3. and adornment (P膩nini, vi. i. 137, 138).

In the Pitakas the word sa峁卥h膩ra is used in various senses such as constructing, preparing, perfecting, embellishing, aggregation, matter, karma, the skandhas (collected by Childers). In fact sa峁卥h膩ra stands for almost anything of which impermanence could be predicated. But in spite of so many diversities of meaning I venture to suggest that the meaning of aggregation (蝉补尘补惫腻测补 of P膩nini) is prominent.

The word samskaroti is used in Kaus墨taki, 11. 6, Ch膩ndogya, iv. xvi. 2, 3, 4, viii. 8, 5, and B峁沨ad膩ranyaka, vi. iii. 1, in the sense of improving. I have not yet come across any literary use of the second meaning in Sanskrit. The meaning of samsk膩ra in Hindu philosophy is altogether different. It means the impressions (which exist sub-consciously in the mind) of the objects experienced. All our experiences whether cognitive, emotional or conative exist in sub-conscious states and may under suitable conditions be reproduced as memory (sm峁泃i).

The word 惫腻蝉补苍腻 (Yoga s奴tra , iv. 24) seems to be a later word. The earlier Upani峁�ads do not mention it and so far as I know it is not mentioned in the P膩lj pitakas. 础产丑颈诲丑腻苍补辫辫补诲墨辫颈办腻 of Moggall膩na mentions .it, and it occurs in the Muktika Upani峁�ad. It comes from the root 鈥渧补蝉鈥� to stay. It is often loosely used in the sense of samsk膩ra, and in 痴测腻蝉补产丑腻峁�y补 they are identified in iv. 9. But 惫腻蝉补苍腻 generally refers to the tendencies of past lives most of which lie dormant in the mind. Only those appear which can find scope in this life. But samsk膩ras are the sub-conscious states which are being constantly generated by experience. V膩san膩s are innate samsk膩ras not acquired in this life. See 痴测腻蝉补产丑腻峁�y补, Tatlv膩vai艣膩radl and 驰辞驳补惫腻谤迟迟颈办补, II. 13.