1918.] The Tativa-cintamant. 293 
called the internal sense as a contrast to the other five senses 
which are external. 
The mind is atomic in extension inasmuch as we cannot 
perceive various objects at one and the same time. Although 
there may exist intercourses of our external senses with their 
corresponding objects no perception will be produced until the 
ind comes in union with them. Had the mind been of infinite 
extension or even of proportionate extension, it could have 
come in union with all the five external senses at once to give 
rise to the five kinds of perception simultaneously. But every- 
body is aware that it is impossible for more than one kind of 
perception to arise at one and the same time. This shows that 
the mind can come in union with only one external sense at a 
time, or in other words, the mind is atomic in extension. 
Those who deny the atomic nature of the mind on the 
ground that sometimes, e.g. in eating a large cake soaked 
in milk and sugar, we find the operations of the mind as united 
with several senses simultaneously, should be told that the 
operations, which they suppose to be simultaneous, do really 
take place in succession as the hundred leaves of a lotus are 
pierced one after another by a needle. 
BATYIaTAATS: | 
The Doctrine of Self-consciousness. 
practical functions. We must not however suppose that all 
practical functions are performed by all kinds of knowledge 
promiscuously. In fact each kind of knowledge is, by its very 
nature, related to a particular object which enables us to per- 
form its corresponding functions. : 
_ Some others, who hold the doctrine of triangular perception 
(triputt-pratyaksa-vadinah), say that each knowledge is self- 
manifest and that it manifests itself in the form ‘‘T know this, 
Which involves an assumption of a knower (the soul), a know- 
able (the object), and knowledge (the act), and as such performs 
all its practical functions. . 
lar nes? in opposing the above views, says that a particu- 
ar knowledge cannot by itself perform its practical functions, 
but is dependent upon another knowledge called self-conscious- 
hess (anuvyavasaya) which enables it to perform thesame. ei 
nowledge,’ continues Gangesa, ‘arises in the form: “this” oF 
pot,” but not in the form “I know this” or “I know the wet 
‘ 
