Page:A History of Indian Philosophy Vol 1.djvu/262

24 6 The Kapi/a and the Piitaiija/a Sii'J!lkhya [CH. effect. Thus, for example, in a body at rest mass is patent, energy latent and potentiality of conscious manifestation sublatent. In a moving body, the rajas is predominant (kinetic) and the mass is partially overcome. All these transformations of the groupings of the gut).as in different proportions presuppose the state of prakrti as the starting point. It is at this stage that the tendencies to conscious manifestation, as well as the powers of doing work, are exactly counterbalanced by the resistance of inertia or mass, and the process of cosmic evolution is at rest. When this equi- librium is once destroyed, it is supposed that out of a natural affinity of all the sattva reals for themselves, of rajas reals for other reals of their type, of tamas reals for others of their type, there arises an unequal aggregation of sattva, rajas, or tamas at differ- ent moments. When one gut).a is preponderant in any particular collocation, the others are co-operant. This evolutionary series beginning from the first disturbance of the prakrti to the final transformation as the world-order, is subject to "a definite law which it cannot overstep." I n the words of Dr B. N. Seal 1 , U the pro- cess of evolution consists in the development of the differentiated (vaialllya) within the undifferentiated (sa1nytivasthii) of the deter- minate (visea) within the indeterminate (avisea) of the coherent (yutasiddha) within the incoherent (ayutasiddha). The order of succession is neither from parts to whole nor from whole to the parts, but ever from a relatively less differentiated, less deter- minate, less coherent whole to a relatively more differentiated, more determinate, more coherent whole." The meaning of such an evolution is this, that all the changes and modifications in the shape of the evolving collocations of gut).a reals take place within the body of the prakfti. Prakrti consisting of the in- finite reals is infinite, and that it has been disturbed does not mean that the whole of it has been disturbed and upset, or that the totality of the gut).as in the prakrti has been unhinged from a state of equilibrium. It means rather that a very vast number of gUt).as constituting the worlds of thought and matter has been upset. These gU1)aS once thrown out of balance begin to group themselves together first in one form, then in another, then in another, and so on. But such a change in the formation of aggregates should not be thought to take place in such a way that the later aggregates appear in supersession of the former ones, so that when the former comes into being the latter ceases to exist. 1 Dr B. N. Seal's Positive Sciences of the Ancient Hindus, 19 1 5, p. 7.