A History of Indian Philosophy v2.c19.s3.6.3

v2.c19.s3.6.3

When the activity is taken in its actual form as motion or action towards any point, it is called *karma*. When, leaving its self-contained state, it desires anything, we have *kalpanā*. When the *citta* turns itself to anything previously seen or unseen, as being previously experienced, we have what is called memory (*smṛti*). When certain impressions are produced in a very subtle, subdued form, dominating all other inclinations, as if certain attractions or repulsions to certain things were really experienced, we have the root inclinations (*vāsanā*). In the realization that there is such a thing as self-knowledge, and that there is also such a thing as the false and illusory world-appearance, we have what is called right knowledge (*vidyā*). When the true knowledge is forgotten and the impressions of the false world-appearance gain ground, we have what are called the impure states (*mala*). The functions of the five kinds of cognition please us and are called the senses (*indriya*). As all world-appearance has its origin and ground in the highest self, it is called the origin (*prakṛti*). As the true state can neither be called existent nor non-existent, and as it gives rise to all kinds of appearance, it is called illusion (*māyā*)¹. Thus it is the same appearance which goes by the various names of *jīva*, *manas*, *citta* and *buddhi*².