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The Samkhya assumes an unmanifested Prakriti which is the ultimate basis of the emperical universe. The world is considered to be the Parinama or transformation of Prakriti. Everything is the effect of a producing cause, for from nothing, nothing comes. A thing is always produced, never created. This is the Samkhya theory of Satkaryavada. Prakriti is the fundamental cause, out of which the world evolves under the influence of Purusa. The development of Prakriti arises by means of its three constituent powers or Gunas, viz. Sattva, Rajas and Tamas is potential conscious and therefore tends to conscious manifestation. The second Rajas is the source of all activity. The third is Tamas, that which resists activity. The respective functions of Sattva, Rajas and Tamas are manifestations (Prakasa), activities (Pravritti) and restraint (Niyamana) producing pleasure, pain and sloth. The three Gunas are never separate. They support and intermingle with one another. They constitute the very substance of Prakriti. All things are composed of the three Gunas and the differences of the world are traced to the predominance of one or the other of the three gunas. The first product of the evolution of Prakriti is Mahat or the intellect the cause of the whole universe. It is the basis of the intelligence of Buddhi of the individual. Ahamkara (self-sense) or the principle of individuation arises after Buddhi. The Gunas are always associated with

232 all the products of Prakriti. They take, however, three different cources of evolution from Ahamkara, according to which the latter is said to be Sativika, Rajasa or Tamasa. From Ahamkara in its sattva aspect (Vaikarika) are derived from the Manas and the five organs of perception (Jnanendriyas) and the five of action (Karmendriyas) and from the same in its Tamasa aspect (Bhutadi) the five fine elemental substances, the Tarmatras. The Rajasa aspect (Taijasa) plays its part in both and is present in the results. From Tarmatras or the five fine substances are produced the five Bhutas by a preponderance of Tamas. In all these developments, though one of the Gunas may be predominant, the others are also present, perform their functions and help indirectly the evolution of the products. The organs of perception are the functions of sight, hearing, smell, taste and touch. The senses are not formed of the Tanmatras, as these arise out of Ahamkara (according to Ayrveda, however, the senses are derived from the five Bhutas). Each sense grasps one quality only. The world, as the object of perception, has the five Tanmatras corresponding to the five sense-organs. These are the essences of sound, touch, colour, taste and smell, conceived as physical principles, imperceptible to ordinary beings. Each of them is exclusively concerned with one sense, while the gross Bhutas appeal to more than one sense. The series from Prakriti to the five Mahabhutas numbers

233 twentyfour and Purusa is said to be the 25th principle of Samkhya system. All the things of the world are said to be the Vikritis of Prakriti. Mahat, Ahamkara and the five Tarmatras are the effects of some and the causes of others. The five Bhutas and eleven organs are only effects and not cause of others. So while Prakriti is only cause, of the products are simply effects; seven of the products are both causes and effects, while Purusa is neither cause nor effect; it is nirbikara. The order of cosmic evolution according to the Samkhya is shown below: Prakriti + Purusa (unmanifested) (= manifested) Mahat, Buddhi or Intellect (cosmic matter of experience) Ahamkara or Self-sense or Ego sixteen Manas (determinate mind-stuff) 5 Jnanendriyas (Five senses) 5 Karmendriyas (Five organs of action) 5 Tanmatras (subtile material potencies) 5 Bhutas (determinate matterstuff) gross elements. Thus we get (24+1)- 25 Tattwas of the Sankhya system. Each evolute is fiver than the one succeeding it and grosser than the one preceding it.