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A History of Hindu Chemistry from the Earliest Times to the Middle of the Sixteenth Century A.D. v2.c34: The Mechanical, Physical and Chemical Theories of the Ancient Hindus

A History of Hindu Chemistry from the Earliest Times to the Middle of the Sixteenth Century A.D. v2.c34

Language
English

Contents

The Mechanical, Physical and Chemical Theories of the Ancient Hindus

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(By Principal B. N. Seal)

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I propose in this paper to give a synoptic view of the mechanical, physical and chemical theories of the ancient Hindus. A chronological survey, even if the materials for it were available, would be here of little account. The origins of Hindu natural philosophy in the speculations of the Brāhmaṇas and the Upaniṣads, or in the mythology of the Purāṇas, however interesting from the standpoint of ‘cultur-geschichte,’ do not come within the scope of the present exposition, which relates to the results of systematic thought as directed to the phenomena and processes of Nature. I have therefore confined myself to an account of natural philosophy as expounded in the principal systems of Hindu thought. The Sāṅkhya-Pātañjala system accounts for the Universe on principles of cosmic evolution, the Vaiseshika-Nyāya lays down the methodology of science, and elaborates the concepts of mechanics, physics and chemistry. The Vedānta, the Pūrva-Mīmāmsā, and in a less degree, the Bauddha, the Jaina, and the Chárváka systems, make incidental contributions on points of special interest, but their main value in this regard is critical and negative. The principal authorities followed in this account,—the Vyāsa Bhāshya on Patañjali’s sútras, the Samhitá of Charaka the Bháshya of Prasastapáda, the Vártika of Udyotakara, and the Vrihat Samhitá of Varáhamihira,—all centre round the Hindu Renaissance, the beginnings of the anti-Buddhist reaction, in the fourth, fifth and sixth centuries of the Christian era. Whenever I have made use of later authors, e.g. Kumárila, Saṅkara, Sridhara, Váchaspati, Udayana, Bháskara, Jayanta, Varavara, Raghunátha, Vijñánabhikshu &c., I have taken care to see (except where the opposite is expressly mentioned) that no idea is surreptitiously introduced which is not explicitly contained in the earlier authors.

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The Sáṅkhya-Pátañjala System.—This system possesses a unique interest in the history of thought as embodying the earliest clear and comprehensive account of the process of cosmic evolution, viewed not as a mere metaphysical speculation but as a scientific principle based on the conservation, the transformation, and the dissipation of Energy.

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Prakriti—the ultimate ground :—The manifested world is traced in the Sáṅkhya to an unmanifested ground, Prakriti, which is conceived as formless and undifferentiated, limitless and ubiquitous, indestructible and undecaying, ungrounded and uncontrolled, without beginning and without end. But the unity of Prakriti is a mere abstraction; it is in reality an undifferentiated manifold, an indeterminate infinite continuum of infinitesimal Reals. These Reals, termed Gunas, may by another abstraction be classed under three heads, (1) Sattva, the Essence which manifests itself in a phenomenon, and which is characterised by this tendency to manifestation, the Essence, in other words, which serves as the medium for the reflection of Intelligence, (2) Rajas, Energy, that which is efficient in a phenomenon, and is characterised by a tendency to do work, or overcome resistance, and (3) Tamas, mass or inertia, which counteracts the tendency of Rajas to do work, and of Sattva to conscious manifestation.

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The ultimate factors of the Universe, then, are (1) Essence, or intelligence-stuff, (2) Energy, and (3) Matter, characterised by mass or inertia.

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These Gunas are conceived to be Reals, substantive entities,—not however as self-subsistent or independent entities (प्रधान), but as interdependent moments in every Real or substantive Existence.

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Even Energy is substantive in this sense. The infinitesimals of Energy do not possess inertia or gravity, and are not therefore material, but they possess quantum and extensity (पारिमाण—पारीच्छन्न).

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The very nature of Energy is to do work, to overcome resistance (रजस्तम् उपष्टम्भकं), to produce motion. All Energy is therefore ultimately kinetic. Even potential Energy (अनुद्भूतवृत्तिशक्ति) is only the Energy of motion in imperceptible forms.

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The original constituents and their interaction. Every phenomenon, it has been explained, consists of a three-fold arche, intelligible Essence, Energy, and Mass. In intimate union these enter into things as essential constitutive factors. The essence of a thing (sattva) is that by which it manifests itself to intelligence, and nothing exists without such manifestation in the Universe of Consciousness (समष्टिबुद्धि). But the Essence is only one of three moments. It does not possess mass or gravity, it neither offers resistance, nor does work Next there is the element of Tamas, mass, inertia, matter-stuff, which offers resistance to motion as well as to conscious reflection. (तमः गुरु करणकम्).

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But the intelligence-stuff and the matter-stuff cannot do any work, and are devoid of productive activty in themselves. All work comes from Rajas, the principle of Energy, which overcomes the resistance of matter, and supplies even Intelligence with the Energy which it requires for its own work of conscious regulation and adaptation. (अन्यान्‍याभ्याम् अहङ्काराभ्यां स्वकार्येपजमाने रजस्यहङ्कारः सहकारी भवति । लीकाचार्य-तत्त्वचय-अचित्तकरण ।)

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The Gunas are always uniting, separating, uniting again. (अन्योन्‍यामिश्रणाः सर्व्वे, नैषामादिसम्मयोगो वियोगो वा उपलभ्यते). Everything in the world results from their peculiar arrangement and combination. Varying quantities of Essence, Energy and Mass, in varied groupings, act on one another, and through their mutual interaction and interdependence evolve from the indefinite or qualitatively indeterminate to the definite or qualitatively determinate. (एते गुणाः परस्परोरक्तविभागाः संयोगविभागधर्माणः इतरेतरोपाश्रयेण उपाज्जितमूर्तयः।—व्यासभाष्य) But though cooperating to produce the world of effects, these divers moments with divers tendencies never coalesce. In the phenomenal product whatever Energy there is is due to the element of Rajas, and Rajas alone; all matter, resistance, stability is due to Tamas, and all conscious manifestation to Sattva. (परस्पराङ्गाङ्गित्वेऽपि असंभिन्नशक्तिप्रविभागाः—व्यासभाष्य। अन्योन्याङ्गाङ्गिभावेन उत्पादितऽपि द्रव्ये प्रकाशगुणाः सत्त्वस्यैव क्रियागुणः रजसएव स्थितिगुणस्तमसएव—विज्ञानभिक्षु योगवार्त्तिक on व्यासभाष्य, *ibid*—नैषां शक्तयः संकीर्य्यन्ते—वाचस्पतिमिश्र तत्त्ववैशारदी on व्यासभाष्य *ibid*).

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The nature of the interaction is peculiar. In order that there may be evolution with transformation of Energy, there must be a disturbance of equilibrium, a preponderance of either Energy or Mass-resistance, or Essence over the other moments. The particular Guna which happens to be predominant in any phenomenon, becomes manifest in that phenomenon, and the others become latent, though their presence is inferred by their effect. For example, in any material system at rest, the Mass is patent, the Energy latent, and the conscious manifestation sub-latent. In a moving body, the Rajas, Energy, is predominant (kinetic), while the Mass or rather the Resistance it offers is overcome. In the volitional consciousness accompanied with movement, the transformation of Energy ( or work done by Rajas ) goes hand in hand with the predominance of the conscious manifestation, while the matter-stuff or Mass, though latent, is to be inferred from the resistance overcome. ( प्रधानवेलायाम् उपदर्शितसन्निधाना गुणेष्वपि च व्यापारमात्रेण प्रधानान्तर्नीतानुमितास्थिताः—व्यासभाष्य ).

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*The starting point.* The starting point in the cosmic history is a condition of equilibrium or equipoise consisting in a uniform diffusion of the Reals. The tendencies to conscious manifestation as well the powers of doing work are exactly counterbalanced by the resistances of the inertia or Mass. The process of cosmic evolution ( परिणाम ) is under arrest. ( सत्त्वरजस्तमसां साम्यावस्था प्रकृतिः—Pravachana-Sútra 61, Chap. I. साम्यावस्था अन्यूनानतिरिक्तावस्था अन्यूनाधिकभावेन असंहतावस्था अकार्यावस्था इति निष्कर्षः—विज्ञानभिक्षु, *ibid.* )

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*Beginning of Evolution.* The transcendental(non-mechanical ) influence of the Purusha ( the Absolute ) puts an end to this arrest, and initiates the process of creation. Evolution begins with the disturbance of the original equilibrium. How this is mechanically brought about is not very clear. A modern expounder of the Sánkhya supposes that the particles of Sattva, Rajas, and Tamas possess a natural affinity for other particles of their own class, and that when the transcendental influence of the Purusha ends the state of arrest, the affinity comes into play, breaks up the uniform diffusion, and leads to unequal aggregation, and therefore, to the relative preponderance of one or more of the three Gunas over the others. Thus commences formative combination among the Reals, and consequent productive activity. (सृजनम् आरम्भकसंयोगः न्यूनाधिकभावेन अन्योन्यं संयोगविशेषः । Chap. I. Sutra 66, प्रवचनभाष्य—विज्ञानभिक्षु । पृथिवीव्यक्तौनां पृथिवीत्वेनैव सत्वव्यक्तौनाम् एकजातीयतया एकता । स्वजातीयपष्टभादिना वड़िङ्गासादिकं च युक्तम् ibid. Sutra 128, Chap. I.)

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*Formation of wholes or systems—collocation of Reals*:—Creative transformation accompanied with evolution of motion (परिस्पन्द ) and work done by Energy (क्रिया) cannot take place without a peculiar collocation of the Reals (Gunas.) To form wholes or systems (समुदय ), it is essential that one Guna should for the moment be preponderant, and the others co-operant. And this cannot be without an unequal aggregation which overthrows the original equilibrium (गुणवैषम्य, न्यूनाधिकभाव ),—in other words, without unequal forces or stresses coming into play in different parts of the system. (गुणविमर्द्द—वाचस्पति ।) व्यक्तं सक्रियं परिस्पन्दवत्......समुदयः समवायः । स च गुणानां गुणप्रधान-भावान्तरेण न सम्भवति । न गुणप्रधानभावो वैषम्यं विना । न च वैषम्य-मुपमर्द्दोपमर्द्दकभावादृते । वाचस्पति, कौमुदी on kāriká 16.)

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*The Formula of Evolution—Differentiation in Integration.*—Evolution (परिणाम) in its formal aspect is defined as differentiation in the integrated (सृष्ट- विवेक ). In other words, the process of Evolution consists in the development of the differentiated (वैषम्य) within the undifferentiated (साम्यावस्था), of the determinate (विशेष) within the indeterminate (अविशेष), of the coherent(युतसिद्ध) within the incoherent (अयुतसिद्ध). The evolutionary series is subject to a definite law which it cannot overstep (परिणामक्रमनियम). The order of succession is not from the whole to parts, nor from parts to the whole,—but ever from a relatively less differentiated, less determinate, less coherent whole to a relatively more differentiated, more determinate, more coherent whole. That the process of differentiation evolves out of homogeneity separate or unrelated parts, which are then integrated into a whole, and that this whole again breaks up by fresh differentiation into isolated factors for a subsequent redintegration, and so on *ad infinitum*, is a fundamental misconception of the course of material Evolution. That the antithesis stands over against the thesis, and that the synthesis supervenes and imposes unity *ab extra* on these two independent and mutually hostile moments is the same radical misconception as regards the dialectical form of cosmic development. On the Sánkhya view, increasing differentiation proceeds *pari passu* with increasing integration within the evolving whole, so that by this two-fold process what was an incoherent indeterminate homogeneous whole evolves into a coherent determinate heterogeneous whole.

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The different stadia in the order of cosmic Evolution are characterised as follows :—

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(1) The inconceivable, the unknowable, the formless, of which no character can be predicated (अलिङ्ग), including Prakriti, or the Reals in a state of equilibrium.

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(2) The knowable, the empirical universe, cosmic matter of Experience, things as matter or stuff of consciousness (लिङ्ग),—comprising Mahat, the intelligible Essence of the cosmos, evolved by differentiation and integration within the formless, characterless, inconceivable Prakriti.

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(3) Individuated but still indeterminate stuff bifurcating into two series—Subject-experience and Object-experience;—comprising on the one hand the indeterminate unity of apperception or the empirical Ego, as the co-ordinating principle of the Subject-series (अस्मिता), and on the other hand, the indeterminate material potencies, the subtile vehicles of potential Energy (तन्मात्र, सूक्ष्मभूत), the ultimate subtile constituents of the Object-series (the material world). The previous stadium, the cosmic matter of Experience (लिङ्ग, महत्) evolves within itself, by differentiation and integration, an individuated but still indeterminate stuff in two co-ordinated series, Subject and Object.

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(4) Determinate stuff (विशेष) evolved within the indeterminate by further differentiation and integration, *viz.*, in the series of Subject-experience, sensory and motor stuff; and in the Object series, a corresponding atomic matter-stuff actualising the material potencies in the form of specific sensible Energies. The latter includes the different classes of Paramānus, the different kinds of atomic constituents of different kinds of gross matter (स्थूलभूत).

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(5) Coherent and integrated matter-stuff, individual substances, characterised by generic and specific properties, which however are not rigidly fixed, but fluent being subject to a three-fold change and constantly evolving, (अयुतसिद्धावयवभेदानुगतः समूहः द्रव्यमिति पतञ्जलिः—व्यासभाष्य, Sutra 44, Chap. III. सामान्यविशेषसमुदायो द्रव्यं—व्यासभाष्य, *ibid*. सामान्यविशेषात्मा अन्वयी धर्मी, *ibid*. धर्मीणां धर्मलक्षणवस्थापरिणामः).

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(6) And so the cosmic series moves on in ascending stages of unstable equilibrium (विसदृशपरिणाम) until the reverse course of equilibriation and dissipation of Energy (सदृशपरिणाम and साम्यावस्था), which even now constantly accompanies the evolution and transformation of Energy, completes the disintegration of the universe into its original unmanifested ground. the unknowable Prakriti.

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The order of Cosmic Evolution according to the व्यासभाष्य (Sutra 19, Pada II) is shown below, in a tabular form :—

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Prakriti, the unmanifested unknowable ground (मृदमव्यक्तमलिङ्गं)

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Cosmic matter of experience (महत्, लिङ्गं)

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Subject series (अविशेष) Individuated indeterminate mind-stuff (unity of apperception, empirical Ego, (अस्मिता)

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Determinate mind-stuff (विशेष) sensory and motor psychoses, etc. (ज्ञानेन्द्रिय, कर्मेन्द्रिय and मनः)

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Object series (अविशेष) Individuated but indeterminate matter-stuff (subtile material potencies, (तन्मात्र)

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Determinate matter-stuff (विशेष) atomic and molecular constituents of gross matter (परमाणु—स्थूलभूत)

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Coherent and integrated matter-stuff (अयुतसिद्धावयवः समूहः सङ्घातः द्रव्यं)

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Individual substances, with generic and specific characters subject to constant change or evolution e.g. inorganic objects composed of atoms or molecules (परमाणु), vegetable organisms (वृक्ष), animal organisms (शरीर) (अयुतसिद्धावयवः सङ्घातः शरीरं वृक्षः परमाणुरिति—व्यासभाष्य, Sutra 44, Pada III).

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तत्र तत् संसृष्टं विविच्यते क्रमानतिवृत्तेः, तथा षड्विशेषाः लिङ्गमात्रे संसृष्टा विविच्यन्ते, परिणामक्रमनियमात्, तथा तेषु अविशेषेषु भूतेन्द्रियाणि संसृष्टानि विविच्यन्ते, न विशेषेभ्यः परं तत्त्वान्तरमस्ति तेषान्तु धर्मलक्षण-अवस्थापरिणामा व्याख्यायिष्यन्ते । (व्यासभाष्य, Sutra 19, Pada II.)

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N.B.—The usual order given in the Sánkhya compendiums is as follows :—Prakriti, Mahat, Ahaṅkára,—and then the bifurcation, viz. 11 organs sensory, motor and common sensori-motor from Rájasic Ahaṅkára, and Tanmátras from Támasic Ahaṅkára,—and finally the Paramánus of the Sthúla-Bhútas.

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The conservation of Energy (and of Mass)—the transformation of Energy :—

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The Guṇas (Reals), though assuming an infinite diversity of forms and powers, can neither be created nor destroyed. The totality of the Mass (Tamas), as well as of Energy (Rajas) remains constant, if we take account both of the manifested and the unmanifested, the actual and the potential. But the individual products of the evolutionary process, the concrete phenomenal modes resulting from the combined action of the original Mass, Energy and Essence, are subject to addition and subtraction, growth and decay, which are only due to changes of collocation, and consequent changes of state from the potential to the actual, (in other words, from the future to the present and from the present to the past, in a time series,)—changes, which are illusorily ascribed to the Reals themselves. The different collocations of Mass and Energy give birth to the divers powers of things, the various forms of Energy which may be classed as like and unlike; indeed the course of Evolution from the Reals conforms to a fixed law, not only as regards the order of succession, but also as regards the appearance (and mutual relations) of like and unlike Energies. And this transformation is constantly going on,—the course of Evolution is not arrested for a moment.

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गुणास्तु सर्व्वधर्म्मानुपातिनः न प्रत्यस्तमयन्त नोपजायन्ते व्यक्तिभिरैव अतीतानागतव्यागमवतीभिः गुणान्वयिभीः उपजनापायधर्म्मका इव प्रत्यवभासन्ते ( व्यासभाष्य, Sutra 19, Pada II.) परिणामनित्यता गुणानाम्। सर्व्वमिदं गुणानां सन्निवेशविशेषमात्रम्। (ibid. Sutra 13, Pada IV.) एते गुणाः तुल्यजातीयातुल्यजातीयशक्तिभेदानुपातिनः (ibid. Sutra 19, Pada II.) परिणामक्रमनियमात् ( व्यासभाष्य, Sutra 19, Pada II. ) क्रमान्यत्वं परिणामान्यत्वे हेतुः (Patanjali Sutra 15, Pada III. ) प्रकृतिः परिणामशीला न च सम्यक्परिणाम्य नावतिष्ठते ।

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The doctrine of Causation, a corollary from the conservation and transformation of Energy :—the principle of collocation—the storing-up and the liberation of Energy :—

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The Sánkhya view of causation follows at once as a corollary from this doctrine of the conservation and transformation of Energy. As the total Energy remains the same, while the world is constantly evolving, cause and effect are only more or less evolved forms of the same ultimate Energy. The sum of effects exists in the sum of causes in a potential (or un-evolved) form. The grouping or collocation alone changes, and this brings on the manifestation of the latent powers of the Gunas but without creation of anything new. What is called the (material) cause or sum of material causes is only the power which is efficient in the production or rather the vehicle of the power. This power is the unmanifested (or potential) form of the Energy set free (उद्गतवृत्ति) in the effect. But the concomitant conditions are necessary to call forth the so-called material cause into activity. When the favourable combination or co-operation of concomitants is wanting, there is no manifestation of the effect. The question is—what is the aid which the concomitant conditions render to the determination (and production) of the effect existing in potency in its material cause? First there is the merely mechanical view as illustrated by some commonplace examples, *e.g.*, the manifestation of the figure of the statue in the marble block by the causal efficiency of the sculptor's art, or of the oil in the linseed by pressing, or of the grain of rice out of the paddy by the process of husking. In these cases the manifestation of an effect is only its passage from potentiality to actuality, a stadium in the process of evolution from possible (future) existence to actual (present) existence; and the concomitant condition (सहकारिशक्ति) or efficient cause (निमित्तकारण), the sculptor's chiselling, the pressing, the husking, is a sort of mechanical or instrumental help to this passage or transition. कार्यशक्तिमत्त्वमेव उपादान-कारणत्वम्। सा शक्तिः कार्यस्य अनागतावस्था एव। स एव विशेषः (उत्पत्तेः प्राक् कारणे विशेषः) अस्माभिः कार्यस्य अनागतावस्था इत्युच्यते। (विज्ञानभिक्षु-प्रवचनभाष्य, Sutra 115, Chap. I.) अभिव्यक्तिः वर्त्तमानावस्था। कारणव्यापारोऽपि कार्यस्य वर्त्तमानलक्षणपरिणाममेव जनयति। यथा शिलामध्यस्थप्रतिमायाः लैङ्गिकव्यापारेण अभिव्यक्तिमात्रं तिलस्तैलस्य च निष्पीडनेन धान्यस्थतण्डुलस्य च अवघातेन। (विज्ञानभिक्षु-प्रवचनभाष्य, Sutra 129, Chap. I.)

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These mechanical examples of the Kapila-Sāṅkhya have the merit of simplicity, but the Patañjali-Sāṅkhya brushes them aside, and explains causation on the basis of the conservation and transformation of Energy, advancing it as the liberation of potential Energy existing stored up in a Guna collocation, (the sum of material causes) the liberation following on the action of the proximate efficient cause, or concomitant condition (निमित्तकारण).

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The causal operation of concomitant conditions (efficient causes) lies only in this that they supply a physical stimulus which liberates the potential Energy stored-up in a given collocation. Everything in the phenomenal world is but a special collocation of the ultimate Reals (Energy, Mass and Essence). The sum of (material) causes potentially contains the Energy manifested in the sum of effects; and in the passage from potency to actualisation, the effectuating condition (the concomitant cause.) when it is itself accomplished, is only a step in the evolutionary series, which adds a specific stimulus, and renders determinate that which was previously indeterminate. When the effectuating condition is added to the sum of material conditions, in a given collocation, all that happens is that a stimulus is imparted, which removes the arrest, disturbs the relatively stable equilibrium, and brings on a liberation of Energy (उद्भवत्तिशक्ति) together with a fresh collocation (गुणसन्निवेशविशेष). सर्व्वमिदं गुणानां सन्निवेशविशेषमात्रम् इति परमार्थतो गुणात्मानः (व्यासभाष्य, Sutra 13, Pada IV.) सतश्च फलस्य निमित्तं वर्त्तमानौकरणे समर्थं न अपूर्व्वोपजनने। सिद्धं निमित्तं नैमित्तिकस्य विशिषानुग्रहं कुरुते। नापूर्व्यमुत्पादयति। (व्यासभाष्य, Sutra 12, Pada IV.)

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Describing the production of bodies ('organic vehicles') for individual souls, out of matter of Prakriti, under the influence of their merit and demerit, as concomitant conditions, Patañjali points out that non-material concomitants like merit and demerit do not supply any moving force or Energy to the sum of material conditions, but only remove the arrest (the state of relatively stable equilibrium) in a given collocation, even as the owner of a field removes the barrier in flooding his field from a reservoir of water. This description is intended to represent the super-physical influence of non-material concomitants (or causes) like volition, merit and demerit, etc., but the causal operation of a material concomitant condition is essentially the same ;—there is the same reservoir of stored-up Energy in a given collocation,—the same condition of arrest or relatively stable equilibrium,—the same liberation of the stored-up potential Energy which flows along the line of least resistance ;—the only difference being that in the case of material concomitants the stimulus which removes the arrest is physical, instead of being transcendental as in the case of non-material causes like will, merit and demerit, etc.

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The Vyāsa-bhāshya helps us to a clear mental representation of the details of this process, being perhaps the finest example before Newton of the exercise of a Scientific Imagination, and as memorable as any in the whole history of thought containing as it does the theory of potentials as in a nutshell :—As the owner of many fields can irrigate, from a field which is already flooded, others of the same or a lower level, without forcing the waters thereto with his hands, and merely by making an opening in the barrier or dyke, on which the waters rush in by their own force ;—or further, as the same person cannot force these waters, or the earthy matters held in solution therein, into the roots of the rice plants, but only removes the obstructive grasses and weeds, on which the fluids of their own power enter the roots ;—such is the action of an effectuating condition ( निमित्त ) added to a sum of material causes or conditions.

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निमित्तम अप्रयोजकं प्रकृतीनां वरणभेदस्तु ततः क्षेत्रिकवत् (Patanjali Sutra 3, Pada IV.) न हि धर्मादि निमित्तं यथा क्षेत्रिकः केदारात् अपां पूरणात् केदारं प्लावयिष्युः समं निम्नं वा निम्नतरं वा नापः पाणिनाप-कर्षति आवरणं तु आसां भिनत्ति तस्मिन् भिन्ने स्वयमेवापः केदारान्तरम् आप्लावयन्ति ।

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Chain of Causation—fixed order.—The order of Evolution with the transformation of the Energies follows a definite law. The unalterable chain of causes and effects in the phenomenal world illustrates this fixed order. But though the cosmic order is one and fixed, it comprehends divers series arising from different combinations of the original Gunas, which constitute subordinate or particular laws of cause and effect. (क्रमान्यत्वं परिणामान्यत्वे हेतुः, Patanjali Sutra 15, Pada III.)

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What we call the qualities of things are only modes of Energy acting in those collocations. योग्यतावच्छिन्ना धर्माः शक्तिरेव धर्मः—स च फलप्रसवभेदानुमितसद्भावः। (व्यासभाष्य, Sutra 14, Pada III.) ते खल्वमी धर्मा वर्तमाना व्यक्तात्मानः, अतीतानागताः सूक्ष्मात्मानः सर्वमिदं गुणानां सन्निवेशमात्रमिति परमार्थतो गुणात्मानः। (व्यासभाष्य, Sutra 3, Pada IV.) And these various Energies are sometimes actual (kinetic), sometimes potential, rising to actuality, and sometimes sublatent, subsiding from actuality into sublatency. In fact, the original Energy is one and ubiquitous, and everything therefore exists in everything else, *potentialiter* (सर्वं सर्वात्मकमिते), without prejudice to the generic and specific differences of things (जात्यनुच्छेदेन सर्वं सर्वात्मकं.) Inorganic matter, vegetable organisms, and animal organisms are essentially and ultimately one (जलभूम्योः पारिणामिकं रसादिवैश्वरूप्यं स्थावरेषु दृष्टं तथा स्थावराणां जङ्गममेषु जङ्गमानां स्थावरेषु) so far as Mass and Energy are concerned, but the varied forms of Energy and the generic and specific qualities (or properties) of things, which are but modes of Energy, follow a definite unalterable law in the order of their appearance and succession, under conditions of space, time, mode and causality, and hence all effects do not manifest themselves at once देशकालाकारनिमित्तापवन्वात् न खलु समानकालम् आत्मानमाभिव्यक्तिः (ibid. Sutra 14, Pada III.) यो यस्य धर्मस्य समनन्तरो धर्मः स तस्य क्रमः। पिण्डः प्रच्यवते घट उपजायते इति धर्मपरिणामक्रमः। लक्षणपरिणामक्रमः घटस्य अनागतभावात् वर्तमानभावक्रमः, तथा पिण्डस्य वर्तमानभावात् अतीतभावक्रमः। (व्यासभाष्य, Sutra 15, Pada III.)

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Time, Space, and the Causal Series :—

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A Tanmátra (infra-atomic particle of subtile matter) is conceived by our understanding to stand in three relations—(1) position in Space (देशावच्छिन्न), (2) position in the Time-series (कालाविच्छिन्न) and (3) position in the causal series (निमित्ताविच्छिन्न.)

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These three relations are the work of the intuitive stage of knowledge as opposed to the conceptual (निर्वि कल्पप्रज्ञा as opposed to सविकल्पप्रज्ञा.) But this is not the pure relationless intuition of Reality (निर्विचारा निर्विकल्पप्रज्ञा) which may be termed intellectual intuition, but the intuition that imposes its forms on the Real substrate (सविचारा निर्विकल्पप्रज्ञा) or in other words empirical intuition. तत्र भूतसूक्ष्मेषु अभिव्यक्तधर्मकेषु देशकालनिमित्तानुभवावच्छिन्नषु या समापत्तिः सा सविचारा इत्युच्यते । तत्रापि एकबुद्धिनिर्ग्राह्यमेव उदितधर्मविशिष्टं भूतसूक्ष्मालम्बनभूतं समाधिप्रज्ञायामुपतिष्ठते । (व्यासभाष्य. Sutra. 44, Pada I.)

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Infinite Time is a non-entity objectively considered, being only a construction of the Understanding (बुद्धिनिर्माण) based on the relation of antecedence and sequence, in which the members of the phenomenal series are intuited to stand to one another. These phenomenal changes as intuited by us in the empirical consciousness fall into a series, which the Understanding conceives, as order in Time. The Time-series, then, is a schema of the Understanding for representing the course of Evolution. The *schema* of the Understanding supervenes on the phenomenal world as order in time, and hence in the empirical consciousness the Time-series appears to have an objective reality, and to form a continuum. As there is an ultimate and irreducible unit of extensive quantity (परिणाम) in the Gunas or infinitesimal Reals of Prakriti, which are without constituent parts, so the moment may be conceived as the ultimate and irreducible unit of this time-continuum as represented in the empirical conciousness. A moment therefore cannot be thought of as containing any parts standing in the relation of antecedence and sequence. If change is represented by the Time-series, a moment as the unit of time may be supposed to represent the unit of change. Now all physical change may be reduced to the motion of atoms in Space, and we may therefore define the moment as representing the ultimate unit of such change—*viz.*, the (instantaneous) transit of an atom (or rather a Tanmátra) from one point in Space to the next succeeding point. Even an atom has constituent parts (the Tanmátras), and hence an atom must take more than one moment to change its position. The motion of that which is absolutely simple and without parts from one point in Space to the next must be instantaneous, and conceived as the absolute unit of change ( and therefore of time, क्षण.) If this is held to be an irreducible absolute unit, it will follow that what we represent as the time-continuum is really discrete. Time is of one dimension. Two moments cannot co-exist. Neither does any series of moments exist in reality. Order in Time is nothing but the relation of antecedence and sequence, between the moment that is, and the moment that went just before. But only one moment, the present, exists. The future and the past have no meaning apart from potential and sublatent phenomena. One kind of transformation, to which a thing is subject, is that it changes from the potential to the actual, and from the actual to the sublatent. This may be called the change of mark (लक्षणपरिणाम) as opposed to change of quality (धर्मपरिणाम), and the change due to duration or lapse of time (अवस्थापरिणाम). The present is the mark of actuality,—the future, the mark of potentiality,—and the past, of sublatency,—in a phenomenon. Only one single moment is actual, and the whole Universe evolves in that one single moment. The rest is but potential or sublatent.

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क्षणतत्क्रमयोर्नास्ति वस्तुसमाहार इति बुद्धिसमाहारः मुहूर्त्ताहोरात्रादयः। स खल्वयं कालः वस्तुशून्यो बुद्धिनिर्म्माः शब्दज्ञानानुपाती लौकिकानां व्युत्थितदर्शनानां वस्तुस्वरूप इव अवभासते। क्षणस्तु वस्तुपतितक्रमावलम्बी। क्रमश्च क्षणान्तर्व्यात्मा। तं कालविदः काल इति आचक्षते योगिनः। न च द्वौ क्षणौ सह भवतः, क्रमश्च न द्वयोः सहभुवोरसम्भवात् पूर्वस्मादुत्तरभाविनो यदानन्तर्य्यं क्षणस्य स क्रमः। तस्मात् वर्त्तमान एवैकः क्षणः न पूर्वोत्तरक्षणाः

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सन्नौति तस्मान्नास्ति तत्समाहारः। ये तु भूतभाविनः क्षणाः ते परिणामान्विता व्याख्याताः। तेनैकेन क्षणेन कृत्स्नो लोकः परिणाममनुभवति, तत्क्षणाः खल्वमी धर्माः। यथाऽपकर्षपर्यन्तं द्रव्यं परमाणुः एवं परमापकर्षपर्यन्तः कालः क्षणः। यावता वा समयेन चलितः परमाणुः पूर्वदेशं जह्यात् उत्तरदेशम् उपसम्पद्येत स कालः क्षणः, तत्प्रवाहाविच्छेदस्तु क्रमः। (व्यासभाष्य, Sutra 52, Pada III.)

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Vijñāna-bhikshu points out that this does not amount to a denial of Time. It means that time has no real (or objective) existence apart from the ‘moment’. But the latter is real, being identical with the unit of change in phenomena (गुणपरिणामस्य क्षणवचनात्). But even this is real only for our empirical (relative) consciousness (व्युत्थितदर्शन), which intuites the relation of antecedence and sequence into the evolving Reals (Gunas), in the stage of ‘empirical intuition’ (सविचारा निर्विकल्पप्रज्ञा). The ‘intellectual intuition’ (निर्विचारा निर्विकल्पप्रज्ञा) on the other hand, apprehends the Reals as they are, without the empirical imported relations of Space, Time and Causality.

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Space as extension and Space as position :—

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Space must be distinguished as Desa (locus, or rather extension) and Dik (relative position). Space (Dik), as the totality of position, or as an order of co-existent points, is wholly relative to the Understanding, like order in time, being constructed on the basis of relations of position intuited by our empirical (or relative) consciousness. But there is this difference between Space-order and Time-order :—there is no unit of Space as position (Dik), though we may conceive a unit of Time, viz., the moment (क्षण) regarded as the unit of change in the phenomenal or causal series (परमाणुक्रिया or गुणपरिणामस्य क्षणवचनात्—योगवात्तिक, Sutra 51, Pada III.) Spatial position (Dik results only from the different relations in which the all-pervasive A'kása stands to the various finite (or bounded) objects On the other hand, Space as extension or locus of a finite body, Desa, (देश: स्थित्याधार:), has an ultimate unit, being analysable into the infinitesimal extensive quantity inherent in the Reals (Gunas) of Prakriti. (गुणप्रक्ते-रणुपरिणाम:—योगवात्तिक। एतेन नित्या दिगपि अप्रामाणिकी व्याख्याता, सामान्यतो दिग्व्यवहाराभावात्। पूर्वादिव्यवहारस्य दिगुपाधिभिरेव सम्भवात्। सामान्यतः कालदिग्व्यवहारस्त्वेऽपि आकाशादेव तदुपपत्तेश्च। कालाच्च दिश्ययं विशेष: यत् काल: क्षणरूप इष्यते, दिक् तु सर्व्वथैव नेष्यते।)

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*The Causal series.*—The relation of Cause and Effect has been already explained. It only remains to add that the category of causality is mediated through the schema of order in Time. The Empirical Intuition first superimposes relations of antecedence and sequence on changing phenomena (the evolving Gunas or Reals), and the Understanding out of these relations creates order in Time. The Empirical Intuition then intuites the phenomenal series of transformations of Energy in this Time-order and in so doing, imports the relation of cause and effect into the course of Nature. (कार्य्यकारणभावादीनां क्षणघटितत्वात्—योगवात्तिक, Sutra 51, Pada III.)

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The dissipation of Energy (and of Mass)—their dissolution into the formless Prakriti :—Cosmic Evolution (परिणाम) is a two-fold process, creative as well as destructive, dissimilative as well as assimilative, katabolic as well as anabolic (अनुलोमसर्ग and विलोमसर्ग, विसदृशपरिणाम and सदृशपरिणाम.) In one aspect, there is the aggregation (unequal aggregation) of Mass and Energy, with consequent transformation of Energy, resulting in the creation of inorganic as well as organic matter, and the genesis of worlds. The successive steps of this process may be described as (1) unequal aggregation with storing-up of Energy in a certain collocation, under a state of arrest (i.e. in a state of relatively stable equilibrium), (2) a stimulus removing the arrest, and disturbing the equilibrium, and (3) liberation of the Energy, moving on to a fresh collocation, fresh aggregation, arrest and equilibrium. The process of the world thus moves on from equilibrium to equilibrium, and the result of that process is the development of a coherent determinate heterogeneous whole (लिङ्ग अविशेष विशेष, अयुतसिद्धावयवसमोह, युतसिद्धावयवसमोह) in what is essentially an incoherent indeterminate homogeneous whole (अलिङ्ग.)

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But there is a second aspect of this evolutionary process. Unequal aggregations are unstable, there is a constant tendency in things to go back to the original stable equilibrium, the state of uniform equal diffusion of Reals. This process is called the resolution of like to like (सदृशपरिणाम), consisting in assimilation and dissipation, and being the exact opposite of the process of "differentiation in the integrated" which has evolved the Cosmos. The collocations of Mass, Energy, and Essence are always breaking up, and the Energy as well as the Mass, however slowly, however imperceptibly, are being dissipated i.e. dissolved into the original formless Prakriti a state of permanent equilibrium and arrest, from which there is and can be no return, except under the transcendental influence of the Absolute at the commencement of a new creative cycle. Not that there is a destruction of the Mass or Energy, but a dissipation or dissolution into a condition of equal uniform diffusion from which there is no return. This is not the phenomenon of kinetic Energy disappearing and becoming potential or sublatent, for in such cases there is restitution or reconversion by natural means. When this reverse current of assimilation (and dissipation) prevails over the current of dissimilation (and integration), the Universe will disintegrate more and more, until it disappears in the formless Prakriti, its unknowable source and ground. (तत्त्वत्रय and कौमुदी).

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The Evolution of matter (तान्वात्रिक सृष्टि):— The ultimate constitution of Matter is a question of the profoundest interest in the Sánkhya Pátañ- jala system. Three stages clearly stand out in the genesis of Matter :—(1) the original infinitesimal units of Mass or inertia, absolutely homogeneous and ubiquitous, on which Energy does work, when the original equilibrium comes to an end (भूतादि—तामसाहङ्कार), (2) The infra-atomic unit potentials, charged with different kinds of Energy, which result from the action of Energy on the original units of Mass, (तन्मात्र), and (3) the five different classes of atoms, the minutest divisions of which gross matter is capable, but which are themselves complex Tanmátric systems (स्थूलभूतपरमाणु.)

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The first stadium Bhútádi is absolutely homogeneous and absolutely inert, being devoid of all physical and chemical characters (रूपादिभिरसंयुतं) except quantum or mass (परिच्छिन्नत्व, परिमाण); and this admits neither of addition nor of subtraction, can neither be created nor destroyed. The second stadium Tanmátra represents subtile matter, vibratory, impinging, radiant, etc., instinct with potential energy. These potentials arise from the unequal aggregation of the original mass-units in different proportions and collocations with an unequal distribution of the original Energy (Rajas). (तन्मात्र रूपादेः किं कारणम् इति चेत् स्वकारणद्रव्याणां न्यूनाधिकभावेन अन्योऽन्यं प्रति संयोगविशेष एव—सजातीयोपष्टम्भादिना वडिङ्गासादिकं च युक्तं). The Tanmátras possess something more than quantum of Mass and Energy. They possess physical characters, some of them penetrability (अवकाशादान), others powers of impact or pressure, others radiant heat, others again capability of viscous and cohesive attraction. In intimate relation to these physical characters they also possess the potentials of the energies represented by sound, touch, colour, taste and smell, but being subtile matter they are devoid of the peculiar forms (विशेष) which these potentials assume in particles of gross matter like the atoms and their aggregates. In other words, the potentials lodged in subtile matter must undergo peculiar transformations by new groupings or collocations to be classed among sensory stimuli,—gross matter being supposed to be matter endued with properties of the class of sensory stimuli, though in the minutest particles thereof the sensory stimuli may be infra-sensible, (अतीन्द्रिय but not अनुद्भूत). (तस्मिंस्तस्मिंस्तु तन्मात्राः ते च अविशेषाः । ते च पदार्थाः शान्तघोरमूढाख्यैः स्थूलगत-शब्दादिविशेषैः शून्या एकरूपत्वात् । तथाच शान्तादिविशेषशून्यशब्दादितन्मात्रत्वमेव भूतानां शब्दादितन्मात्रत्वम् ।)

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The Tanmátras, then, are infra-atomic particles charged with specific potential energies,—first, the potential of the sound stimulus is lodged in one class of particles, Tanmátras which possess the physical energy of vibration (परिस्यन्द), and serve to form the radicle of the ether atom (आकाशपरमाणु), then the potential of the tactile stimulus is lodged in another class of Tanmátras, particles which possess the physical energy of impact or mechanical pressure in addition to that of vibration and serve to form the radicle of the gas atom (Váyu Paramánu);—next, the potential of the colour stimulus is lodged in a third class of Tanmátras, particles which are charged with the energy of radiant heat and light in addition to those of impact and vibration and serve to form the nucleus of the light and heat corpuscle; then the potential of the taste-stimulus is lodged in other Tanmátras, particles which possess the energy of viscous attraction, in addition to those of heat, impact and vibration, and which afterwards develop into the atom of water, and lastly, the potential of the smell-stimulus is lodged in a further class of Tanmátras, particles which are charged with the energy of cohesive attraction, in addition to those of viscous attraction, heat, impact and vibration and which serve to form the radicle of the earth-atom.

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षड्विशेषाः तद्यथा शब्दतन्मात्रं स्पर्शतनमात्रं रूपतन्मात्रं रसतन्मात्रं गन्धतन्मात्रञ्च इत्ये कविचित्तुसञ्चलक्षणः शब्दादयः पञ्चविशेषाः। व्यासभाष्य, Sutra 19, Pada II. अहङ्कारात् शब्दतन्मात्रं ततश्चाहङ्कारसहकृतात् शब्दतन्मात्रात् शब्दस्यगुणं स्पर्शतनमात्रम्। एवंक्रमेण एकैकगुणवृद्ध्या तन्मात्राणि उत्पद्यन्ते (प्रवचनभाष्य—Sutra 62, Chap. I.)

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शब्दादीनां मूर्त्तिसमानजातीयानाम् एकः परिणामः पृथिवीपरमाणुः तन्त्रात्रावयवः। भूतान्तरेषु अपि स्नेहौष्ण्यप्रामित्वाऽवकाशदानानि उपादाय सामान्यम् एकविकारारम्भः समाधेयः। (व्यासभाष्य, Sutra 14, pada IV.) तद्यथा। गन्धतन्मात्रं वर्ज्जयित्वा चतुरन्माताणां स्नेहजातीयानाम्

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एक: परिणाम: जलपरमाणु: तेषां च महाजलादि:, एवं गन्धरसौ वज्जित्वा औष्ण्यजातीयानां चितन्मात्राणां तेजोऽणु: तेभ्य: महातेजादि: । एवं गन्धरसरूपाणां वज्जनात् द्वाभ्यां वायु: तेभ्य: महावायुदि: । एवं शब्दतन्मात्रा-दहङ्कारंशसहकृतात् आकाशाणु: तेभ्य: महाकाशादि: ।

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विज्ञानभिक्षु remarks :— अत्र दर्शने अयं सिद्धान्त: शब्दादि-तन्मात्रपञ्चके काठिन्यस्नेहादिव्यञ्जा: पृथिवीत्वादिजातय: सन्ति । (योगवार्त्तिक, Sutra 14, Pada IV.)

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Before explaining the genesis of atoms, it is necessary to say something about A´kása, which is the link between the infra-atomic particles (Tanmátras), and atoms (Paramánus). A´kása corresponds in some respects to the ether of the physicists, and in others to what may be called proto-atom (protyle) In one aspect A´kása is all-pervasive ( विभु ), and devoid of the property of impenetrability which characterises even the infra-atomic potential units (Tanmátras). In another aspect, A´kása is described as having originated out of the mass or inertia in Prakriti (Bhútádi) when the latter became charged with the first potential vibration (the sound-potential). Vijñána-bhikshu in the Yoga-Vártika boldly tackles the difficulty. A´kása, he explains, has two forms, original and derivative, non-atomic and atomic. The original A´kása is the undifferentiated formless Tamas (mass in Prakriti, matter-rudiment—Bhútádi) which is devoid of all potentials, and is merely the all-pervasive seat or vehicle of the ubiquitous original Energy (Rajas). This A´kása must not be confounded with vacuum, which is merely negative (आवरणाभाव—un-occupiedness), though it must be conceived as all-pervasive, occupying the same space as the various forms of gross matter (समानदेशकम—अवकाशरूपम् आकाशं—योगवात्तिक), and therefore devoid of the property of impenetrability (मूर्त्तान्तरासमानदेशत्वं—योगवात्तिक) which characterises atomic matter. But when the original equilibrium (साम्यावस्था) comes to an end, unequal aggregations form collocations in different groups and proportions of the three Gunas. (न्यूनाधिकभावेन अन्योन्यं संयोगविशेषः संहननं—विज्ञानभिक्षु, प्रवचनभाष्य and योगवात्तिक). The transformation of Energy now begins,—working on a collocation of mass (with Essence), (गुह्यान्तरौप-समुद्ं सदश्रतः—विज्ञानभिक्षु, योगवात्तिक); it first gives rise to the sound potential (शब्दजननयोग्यार्थरूपेण परिणमति—विज्ञानभिक्षु) and the atomic A'kása (proto-atom, protyle) is but an integration of the original unit of mass charged with this vibration-potential. This vibratory (or rather rotary) ether-atom (आकाशाणु) is integrated, limited (परिच्छिन्न) and as such cannot occupy the same space with other (subsequently integrated) atoms. But this proto-atomic integration of A'kása (कार्याकाश) is formed everywhere, and itself residing in the ubiquitous non-atomic A'kása (कारणाकाश—अवकाशरूपमाकाशं) forms the universal medium in which air or gas atoms, light and heat corpuscles, and other atoms move and float about. वायोरवरणं। यदि हि अवकाशरूपम् 'आकाशं

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न स्यात् तदा मूर्त्तद्रव्येषु स्यात्यादिषु अन्तर्लज्जादिप्रवेशो न स्यात् विज्ञानभिक्षु, योगवार्त्तिक Sutra 40, Pada III. आकाशं हि कार्य्यकारणरूपेण द्विविधम् । तत्र कारणाकाशं तमोगुणविशेषतयैव व्यवक्रियते । तदानीम् आकाशाव्यञ्जकशब्दादिगुणविशेषाभावात् । तत्र कारणाकाशं गुणान्तरसमुद् सदंशतः आदौ शब्दजननयोग्यार्थरूपेण परिणमते । ततश्च अणुसङ्घातेन पृथिवीवदेव महाभूताकाशम् अहङ्कारापेक्षया परिच्छिन्नं वायोरावरणम् उत्पद्यते (विज्ञानभिक्षु, योगवार्त्तिक, Sutra 4, Pada III.)

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The genesis of the infra-atomic unit-potentials (Tanmátras) and of the atoms.

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The subject of the genesis and the structure of the Tanmátras and the Paramánus was a fascinating one to these ancient thinkers, and a wide divergence of views prevailed. I will here notice several typical views :—those of the Vishnu Purána, Parásara, Patañjali and a certain School of Vedantists reported in the तत्त्वनिरूपण.

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I. A famous passage in the Vishnu Purána explains the genesis and the structure of the Tanmátras and of the Bhútas (Paramánus) in the following manner :—

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The first Tanmátra originated from the rudiment-matter (Bhútádi), the individuated but still indeterminate potential-less Mass in Prakriti, under the action of Energy (उपष्टम्भतः परिणामयन्ति—प्रवचनभाष्य, Sutra 62, Ch. I.) by a process of disintegration and emanation (विकृत्याणः—विष्णुपुराण—एकविकारारम्भः—व्यासभाष्य, Sutra 14, Pada IV. विकारभावः विकीर्णतास्वभावः व्यापिता इति

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यावत्, योगवार्त्तिक on Patañjali's Sutra.—मनोजवित्वं विकरणभावः etc.) in the menstruum, or surrounding medium of the unindividuated Cosmic Mass (Mahat) (महतावतः).

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This first subtile matter, the first result of 'Mass-disintegration' and Energy-transformation, is charged with the sound-potential, the potential of vibration or oscillation (परिसन्द). It is called the sound-potential (शब्द तन्मात्र).

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This is typical of the genesis (and structure) of the other Tanmátras (kinds of subtile matter). In each of the remaining cases, an atomic Mass charged with actual specific energies (भूतपरमाणु) disintegrates and emanates, and thus evolves a form of subtile matter (a kind of Tanmátra) under the action of Energy, and always in the same menstruum or surrounding medium,—that of Bhútádi, the super-subtile. Each kind of subtile matter becomes charged with a new potential in addition to the potentials already evolved. The genesis of an atom, a Bhúta-Paramánu, is a quite different process. Here the unit potential (Tanmátra) receives an accretion of Mass, and by a sort of condensation and collocation evolves an atom (Bhúta-Paramánu).

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The genesis and structure of the Tanmátras and the Bhúta-Paramánus are worked out below :—

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1. The super-subtile individuated Mass (rudiment-matter (Bhútádi), under the action of the original Energy (रज:) disintegrates and emanates (विकुरुते) in the menstruum or surrounding medium (समावरण) of Mahat, cosmic super-subtile Mass, and evolves a form of subtile matter (तन्मात्र), which becomes charged with the sound-potential (vibration-potential, परिस्यन्द), and is called the unit of sound-potential (शब्दतन्मात्र).

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2. This subtile matter, the Mass, charged with sound-potential, receives an accretion of Mass from the rudiment matter (Bhútádi) and by condensation and collocation evolves the Ákása Bhúta, the atomic Ákása, the proto-atom charged with the specific energy of the sound stimulus (actual vibratory motion.) (स एव भूतादिः शब्द-तन्मात्रात् स्वद्वितीयात् शब्दगुणकम् आकाशं ससर्ज । तथाच अहङ्कारशब्दतन्मात्राभ्यां मिलित्वा आकाशं सृज्यते,—योगवार्त्तिक or the Vishnu Purána's passage, Sutra 14, Pada IV).

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3. This proto-atom, the atomic Ákása, charged with its actual specific energy, again disintegrates and emanates, under the action of the original Energy, and in the menstruum of the rudiment-matter (super-subtile Mass) and thus evolves another kind of subtile matter (Tanmátra) which becomes charged with the touch potential (the potential of impact or mechanical pressure (प्रणामित्व, वहनशीलत्व) in addition to the sound-potential (vibration-potential—परिसन्द) and is called the unit of touch-potential (स्पर्शतन्मात्र).

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4. Next, this subtile matter, the mass charged with touch (and sound) potential, *i.e.* with the potentials of vibration and impact, receives an accretion of mass again from the rudiment-matter (Bhútádi) and by condensation and collocation, evolves the Váyu Bhúta, a kind of gaseous matter or air of which the atoms are charged with the actual specific energy of the touch stimulus, *i.e.* with actual energy of impact in addition to the actual energy of vibratory motion.

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5. Next, the atom of Váyu, so charged with the actual specific energy of impact and vibration, again disintegrates and emanates, under the action of the original Energy, and in the same menstruum or surrounding medium of the rudiment matter (super-subtile Mass—Bhútádi) and thus evolves another kind of subtile matter (Tanmátra), which becomes charged with the heat-potential (औष्ण्य—रूप—heat-and-light-potential) in addition to the impact-potential and the vibration-potential, and is called the unit of colour-potential (रूपतन्मात्र).

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6. Now this subtile matter, this radiant matter, charged with light-and-heat-potential, and also with impact and vibration potential, receives an accretion of Mass again from the rudiment-matter (Bhútádi), and by condensation and collocation evolves the Tejas Bhúta, the light-andheat-corpuscle, which is charged with the specific Energy of the colour-stimulus, *i.e.* radiates actual heat and light (विकिरण) in addition to manifesting the energy of impact (impingency) and of vibration (or oscillation).

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7. Next, this atom or light-and-heat-corpuscle disintegrates, and emanates as before a form of subtile matter charged with the taste-potential (रसतन्मात्र), in addition to the three potentials already generated, and also with the physical potential of viscous attraction.

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8. This subtile matter charged with the taste-potential and with the potential of viscous attraction condenses and collocates as before into the water-atom which manifests the actual specific energies of viscous attraction and the taste-stimulus.

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9. The viscous water-atom charged with the actual specific Energy of the taste-stimulus disintegrates, and emanates as before a form of subtile matter charged with the smell-potential in addition to the four potentials already generated and also with the potential of cohesive attraction.

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