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And the Muni begat upon her fifty daughters; and all those daughters were of faultless features and limbs and of eyes like lotus-petals. Listen as I recount the wives of Dharma according to their names. They are ten in all Kirti, Lakshmi, Dhriti, Medha, Pushti, Sraddha, Kria, Buddhi, Lajja, and Mali. These are the wives of Dharma as appointed by the Self- create.
It is hard enough to get a fair knowledge of our organism, its physical constitution, its intellectual faculties, and its moral tendencies; but the task is absolutely appalling when, we have to get a satisfactory knowledge of our Atma, our Buddhi, our Manas, our Kama, our Prana, our Linga Sharira, and our Sthula Sharira. Anyone who can master all that may as well go on unto seventy times seven.
But in what sense is it possible to say that this Buddhi exists apart from individuals, who have not come into being at this stage of cosmic evolution? This difficulty is not met by talking, as some commentators do, of cosmic as well as individual Buddhi, for even if all Prakṛiti is illuminated by Buddhi at this stage it is difficult to see what result can occur.
With Manas he reflects over them, and then with the aid of Buddhi he arrives at certitude of knowledge. Possessed of Buddhi, one arrives at certainty of conclusions in respect of objects perceived through the senses. The mouth is spoken of as an organ of action because it contains the apparatus of speech, and that of eating.
Buddhi is Adhyatma; that which is to be understood is its Adhibhuta; and Kshetrajna is its Adhidaivata. Prakriti, cheerfully and of her own accord, as if for sport, O monarch, produces, by undergoing modifications herself, thousands and thousands of combinations of her original transformations called Gunahs.
Of these seven principles, the last or higher Three, namely, the Atma, Buddhi, and Manas, compose the higher Trinity of the Soul the part of man which persists; while the lower Four principles, namely, Rupa, Prana-Jiva, Linga-Sharira, and Kama-Rupa, respectively, are the lower principles, which perish after the passing out of the higher principles at death.
Consciousness, Buddhi and Atma are practically the same as the manasa, prana, and ether, each to each, only the latter are differentiated and the former are not. Each of the three astral globes is the reflection in matter of the three spiritual globes beyond, each to each, and all to all. The difference between matter and spirit is a difference in Motion only.
The latter, called lingaśarîra, is defined in more than one way, but it is expressly stated in the Kârikâs that it is composed of "Buddhi and the rest, down to the subtle elements." It practically corresponds to what we call the soul, though totally distinct from Purusha or soul in the Sâṅkhya sense. It constitutes the character and essential being of a person.
I shall never forget the struggle that I had with my ego when, ignoring "the idea of duty in its purest abstraction," it refused to abandon the bliss of nirvana for the troubles of this mundane life; or the anxiety both of my manas, or human soul, and my buddhi, or spiritual soul, lest, after by our combined efforts we had overcome our ego, we should not be able to do our duty by our rupa, or natural body, and get back into it.
The five senses are concerned with five objects in five ways. Know, by the inference of reason, their similitude of attributes. That which is called Chitta is superior to the multitude of senses. Superior to Chitta is Manas. Superior to Manas is Buddhi, and superior to Buddhi is Kshetrajna. At first a living creature perceives different objects through the senses.
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