14:22 The first product of Pradhána sensible to divine, though not to mere human organs, is, both according to the Sánkhya and Pauráńic doctrines, the principle called Mahat, literally 'the Great,' explained in other places, as in our text, 'the production of the manifestation of the qualities:' or, as in the Váyu, ###. We have in the same Puráńa, as well as in the Brahmáńd́a and Linga, a number of synonymes for this term, as, ###. They are also explained, though not very distinctly, to the following purport: "Manas is that which considers the consequences of acts to all creatures, and provides for their happiness. Mahat, the Great principle, is so termed from being the first of the created principles, and from its extension being greater than that of the rest. Mati is that which discriminates and distinguishes objects preparatory to their fruition by Soul. Brahmá implies that which effects the developement and augmentation of created things. Pur p. 15 is that by which the concurrence of nature occupies and fills all bodies. Buddhi is that which communicates to soul the knowledge of good and evil. Khyáti is the means of individual fruition, or the faculty of discriminating objects by appropriate designations, and the like. Íśwara is that which knows all things as if they were present. Prajná is that by which the properties of things are known. Chiti is that by which the consequences of acts and species of knowledge are selected for the use of soul. Smriti is the faculty of recognising all things, past, present, or to come. Samvit is that in which all things are found or known, and which is found or known in all things: and Vipura is that which is free from the effects of contrarieties, as of knowledge and ignorance, and the like. Mahat is also called Íśwara, from its exercising supremacy over all things; Bháva, from its elementary existence; Eka, or 'the one,' from its singleness; Purusha, from its abiding within the body; and from its being ungenerated it is called Swayambhu." Now in this nomenclature we have chiefly two sets of words; one, as Manas, Buddhi, Mati, signifying mind, intelligence, knowledge, wisdom, design; and the other, as Brahmá, Íśwara, &c., denoting an active creator and ruler of the universe: as the Váyu adds, 'Mahat, impelled by the desire to create, causes various creation:' and the Mahábhárata has, 'Mahat created Ahankára.' The Puráńas generally employ the same expression, attributing to Mahat or Intelligence the 'act of creating. Mahat is therefore the divine mind in creative operation, the νοῦς ὁ διακόσμων τε καὶ πάντων ἀίτιος of Anaxagoras; an ordering and disposing mind, which was the cause of all things: The word itself suggests some relationship to the Phœnician Mot, which, like Mahat, was the first product of the mixture of spirit and matter, and the first rudiment of creation: "Ex connexione autem ejus spiritus prodiit mot . . . hinc seminium omnis creaturæ et omnium rerum creatio." Brucker, I. 240. Mot, it is true, . appears to be a purely material substance, whilst Mahat is an incorporeal substance; but they agree in their place in the cosmogony, and are something alike in name. How far also the Phœnician system has been accurately described, is matter of uncertainty. See Sánkhya Káriká, p. 83.