120 Veddnta- Sara, or Essence of the Ve'ddnta. £No. 158. 



their fitness (for certain actions.) They are called, when united, the 

 subtile organism of the soul. Here also becomes the whole subtile 

 organism by being the object of One mind, universal organism like 

 the forests and the sea, and by being the object of many minds, 

 special organisms, like the trees and the waters. The soul, in which the 



universality is inherent, is called (Hiranyagarbha) 



Hiranyagarbha. 



the cause of himself, the sentient (conscious) being, 

 because all things are arranged in him, and because the powers of 

 knowledge and of action are inherent in him. The universality of 

 this is the subtile organism (of the soul,) because it is subtler than 

 the gross organism. The threefold case, having the desire of awaking, 

 is dream, and therefore called the place of destruction of the gross 

 organism — Taijasa the soul, in which the speciality of this threefold 

 organism is inherent, is called the manifesting mind. The speciality 

 of this is the subtile organism from its being subtler than the gross 

 organism. This threefold case having the desire of awaking, is dream, 

 and therefore called the place of destruction of the gross organism. 

 Both Shutrata and Taijasa perceive in that state the subtile objects by 

 the subtile powers of the mind. 



" Taijasa, the subtle possessor," says the Sruti. 

 In that state there is no difference between Shutrata and Taijasa, 

 in which the universality and speciality are inherent, as there is 

 none between the sky which covers the forest and the trees, or the 

 sky which is reflected by the sea and many waters. Thus is the 

 production of the subtile organism. 



The gross elements are composed of the subtle ones according to the 

 Production of the gross combination of five. The combination of five is to 



elements, combination of divide each of the five elements into two parts, 

 five. 



q-sjV^x then equally to divide each of the five former of 



the ten parts into four parts, to separate these four 



of the one half from their own parts, and to join them with the parts 



of the other elements. The combination of five is proved beyond doubt 



by the Sruti, in which a combination of three of the same kind occurs. 



Though the elements are equalized with each other (containing a 



fourth part of their former halves) yet it is proper to call them by their 



own name, according to the greater proportion of one element (in that 



combination.) 



