Page:A History of Indian Philosophy Vol 1.djvu/272

25 6 The Kapila and the Patalzjata Sii1?zkhya [CH. formation of a corresponding object. Provided the suitable barriers could be removed, anything could be changed into any other thing. And it is believed that the Y ogins can acquire the powers by which they can remove any barriers,and thus make anything out of any other thing. But generally in the normal course of events the line of evolution follows "a definite law which cannot be over- stepped" (pari?liimakramalliyama) or in other words there are some natural barriers which cannot be removed, and thus the evolutionary course has to take a path to the exclusion of those lines where the barriers could not be removed. Thus saffron grows in countries like Kashmere and not in Bengal, this is limitation of countries (deSiiPaballdha); certain kinds of paddy grow in the rainy season only, this is limitation of season or time (kiiliiPaballdha); deer cannot beget men, this is limitation by form (iikiiriiPabandlla); curd can come out of milk, this is the limitation of causes (lli1nit- tiiPabmldha). The evolutionary course can thus follow only that path which is not barricaded by any of these limitations or natural obstructions I. Change is taking place everywhere, from the smallest and least to the highest. Atoms and reals are continually vibrating and changing places in any and every object. At each moment the whole universe is undergoing change, and the collocation of atoms at any moment is different from what it was at the previous moment. When these changes are perceivable, they are perceived as dharmapari2iima or changes of dharma or quality; but per- ceived or unperceived the changes are continually going on. This change of appearance may be viewed from another aspect by virtue of which we may call it present or past. and old or new, and these are respectively called the lakm:,lapari2ii11la and avasthii- pari2ii1Jla. At every moment every object of the world is under- going evolution or change, change as past, present and future, as new, old or unborn. Vhen any change is in a potential state we call it future, when manifested present, when it becomes sub- latent again it is said to be past. Thus it is that the potential, manifest, and sub-latent changes of a thing are called future, present and pasP. I Vyiisabhii!ya, Tattvavaifiiradi and Yogaz'iirttika, II I. 14. 2 It is well to note in this connection that Siil}1khya-yoga does not admit the exist- ence of time as an independent entity like the N yaya- V aiseika. Time represents the order of moments in which the mind grasps the phenomenal changes. It is hence a construction of the mind (budtlhi-llinJltlzt1). The time required by an atom to move