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The 厂腻峁卥丑测补 clearly enunciated the doctrine of evolution [i.e., 辫补谤颈峁嚹乵补惫腻诲补鈥�辫补谤颈峁嚹乵补-惫腻诲补]. The manifold world is not created by God out of nothing. It is evolved from 笔谤补办峁泃颈, which is the first cause. It is the matrix of the whole world of effects, physical and psychical. The world is unconscious. It cannot be the transformation of a spirit which is unchangeable and immutable (办奴峁环补蝉迟丑补岣� [办奴峁环补蝉迟丑补]). It is the transformation of the unconscious 笔谤补办峁泃颈. All objective existence is the transformation of sattva, rajas and tamas. Production is transformation. 笔谤补办峁泃颈 and its evolutes (惫颈办峁泃颈岣� [惫颈办峁泃颈]) are subject to transformation (prasavadharmin). They can never be deprived of their essential nature of modifiability, evolution and dissolution. Evolution [i.e., 辫补谤颈峁嚹乵补] is the transformation of the homogeneous into the heterogeneous (vir奴pa辫补谤颈峁嚹乵补岣� [vir奴pa辫补谤颈峁嚹乵补]). Dissolution is the transformation of the heterogeneous into the homogeneous (svar奴pa辫补谤颈峁嚹乵补岣� [svar奴pa辫补谤颈峁嚹乵补]).^[1]

Evolution [i.e., 辫补谤颈峁嚹乵补] is due to excess of one 驳耻峁嘺 and diminution of others. The excessive 驳耻峁嘺 overpowers the other 驳耻峁嘺s owing to disturbance of this equilibrium and produce heterogeneous effects. Evolution is transitioning from the homogeneous to the heterogeneous from the undifferentiated to the differentiated. It is due to the integration (samudaya) of the 驳耻峁嘺s. Dissolution is the opposite process. It is due to the disintegration of the 驳耻峁嘺s. It is a counter evolution (pratisarga). Sattva, rajas and tamas are transformed into their similar modification. In dissolution the heterogeneous is transformed into the homogeneous.^[2]

At first, 笔谤补办峁泃颈 is transformed into mahat or the cosmic intellect. Mahat is transformed into 补丑补峁僰腻谤补 or the cosmic egoism. Aha峁僰膩ra is transformed into the eleven sense organs and the five 迟补苍尘腻迟谤补蝉 or subtle essences of sound, touch, colour, taste and smell. The five subtle essences are transformed into the five gross elements of ether, air, fire, water and earth. These are the twenty four principles.^[3] In addition to these there is 笔耻谤耻峁�a. These are the twenty five principles according to the 厂腻峁卥丑测补.

笔谤补办峁泃颈 evolves into mahat or buddhi. It is the unindividuated cosmic intellect. The cosmic buddhi becomes individuated and evolves into the cosmic egoism or 补丑补峁僰腻谤补 or asmita. The cosmic 补丑补峁僰腻谤补 is bifurcated into the subjective series and the objective series.V膩caspati Mi艣ra holds that 补丑补峁僰腻谤补 in its 蝉腻迟迟惫颈办补 aspects evolves into means, the five organs of knowledge, and the five organs of action. Aha峁僰膩ra in its 迟腻尘补蝉补 aspects (产丑奴迟腻诲颈岣� [产丑奴迟腻诲颈]) evolves into the five subtle essences (迟补苍尘腻迟谤腻岣� [迟补苍尘腻迟谤腻]). Aha峁僰膩ra in its 谤腻箩补蝉补 aspect plays its part in both. This aspect is also called the taijasa aspect. The five subtle essences evolve into the five gross elements of earth, water, light, air and ether by a preponderance of tamas. Sattva and tamas are inactive in themselves. They are energized and moved to function by rajas which is, therefore, not ineffective.^[4] In the evolution of these modifications sattva, rajas and tamas are all present and perform their functions, though sattva predominates in the evolution of the psychical apparatus and tamas predominates in the evolution of the physical universe.

Two kinds of Pari峁嚹乵a

笔谤补办峁泃颈 is the substratum of the changing phenomena of the world. 厂腻峁卥丑测补 conceives of 笔谤补办峁泃颈 as consisting of mass, energy and illumination in the form of tamas, rajas and sattva. Therefore, it contains all the potentiating for creating the world all by herself out of herself. According to classical 厂腻峁卥丑测补 due to the transcendental influence of 笔耻谤耻峁�a, the equilibrium of 笔谤补办峁泃颈 gets disturbed. When the equilibrium of the 驳耻峁嘺s is disturbed, some 驳耻峁嘺s overpower the other 驳耻峁嘺s, and start the process of evolution [i.e., 辫补谤颈峁嚹乵补]. Production is a manifestation or evolution. Destruction is non-manifestation or envelopment.

During the state of dissolution of the world, the 驳耻峁嘺s change homogeneously, sattva changes into sattva, rajas in to rajas and tamas in to tamas. This change does not disturb the equilibrium of the 驳耻峁嘺s and evolution [i.e., 辫补谤颈峁嚹乵补] cannot take place. However, when the 驳耻峁嘺s exert mutual influence upon one another or start interacting, it is called heterogeneous.

Footnotes and references:

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[1]:

svar奴pavir奴papari峁嚹乵膩bhy膩峁� na kad膩cidapi viyujyata ityartha岣�|
厂腻峁卥丑测补tattvakaumud墨 on 厂腻峁卥丑测补k膩rik膩 11

[2]:

厂腻峁卥丑测补tattvakaumud墨 on 厂腻峁卥丑测补k膩rik膩 15 and 16

[3]:

厂腻峁卥丑测补k膩rik膩 22

[4]:

tadubhayasminnapi k膩rye satvatamaso岣� kriyotp膩danadv膩re峁嚹乻ti 谤补箩补蝉补岣� k膩ra峁嘺tvamiti na vyarthoraja iti|
厂腻峁卥丑测补tattvakaumud墨 on 厂腻峁卥丑测补k膩rik膩 25