History of Chemistry in Ancient and Medieval India, Incorporating the History of Hindu Chemistry by Acharya Prafulla Chandra Ray c39.s3: The Dissipation Of Energy (And Of Mass)—Their Dissolution Into The Formless Prakriti

History of Chemistry in Ancient and Medieval India, Incorporating the History of Hindu Chemistry by Acharya Prafulla Chandra Ray c39.s3

Language: English

The Dissipation Of Energy (And Of Mass)—Their Dissolution Into The Formless Prakriti

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Cosmic Evolution is a two-fold process, creative as well as destructive, dissimilative as well as assimilative, katabolic as well as anabolic. 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 in what is essentially an incoherent, indeterminate, homogeneous whole.

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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 (*cf.* Entropy). This process is called the resolution of like to like, 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 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.

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THE EVOLUTION OF MATTER (TANMATRIC CREATION)

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The ultimate constitution of Matter is a question of the profoundest interest in the Samkhya-Patanjala 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,—(*bhutadi*); (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,—(*tanmatra*), and (3) the five different classes of atoms, the minutest divisions, of which gross matter is capable, but which are themselves complex *tanmatric* systems,—(*sthula-bhuta paramanu*)

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The first stadium *bhutadi* is absolutely homogeneous and absolutely inert, being devoid of all physical and chemical characters except quantum or mass (*parichchinnatva*, *pariman*) and this admits neither of addition nor of subtraction, can neither be created nor destroyed The second stadium *tanmatra* represents subtile matter, vibratory, impingent, radiant, etc., instinct with potential energy These potentials arise from the unequal aggregations of the original mass-units in different proportions and collocations with an unequal distribution of the original Energy (*rajas*). The *tanmatras* possess something more than quantum of Mass and Energy. They possess physical characters, some of them penetrability, 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 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 endowed with properties of the class of sensory stimuli, though in the minutest particles thereof the sensory stimuli may be infra-sensible.

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The *tanmatras*, then, are infra-atomic particles charged with specific potential energies,—first, the potential of the sound stimulus is lodged in one class of particles, *tanmatras* which possess the physical energy of vibration and serve to form the radicle of the ether atom (*akasa paramanu*); then the potential of the tactile stimulus is lodged in another class of *tanmatras*, 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 (*vayu paramanu*); next, the potential of the colour stimulus is lodged in a third class of *tanmatras*, 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 (*teja paramanu*), then the potential of the taste stimulus is lodged in other *tanmatras*, 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 (*ap paramanu*); and lastly, the potential of the smell stimulus is lodged in a further class of *tanmatras*, particles which are charged with the energy of cohesive attraction, heat, impact and vibration, and which serve to form the radicle of the earth-atom (*kshiti paramanu*).

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Before explaining the genesis of atoms, it is necessary to say something about *akasa*, which is the link between the infra-atomic particles (*tanmatras*) and atoms (*paramanus*).

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Akasa corresponds in some respects to the ether of the physicists, and in others to what may be called proto-atom (*protyle*) In one respect *akasa* is all pervasive and devoid of the property of impenetrability which characterises even the infra-atomic potential units (*tanmatras*) In another aspect, *akasa* is described as having originated out of the mass or *inertia* in *Prakriti* (*bhutadi*), when the latter became charged with the first potential vibration (the sound-potential). Vijnanabhikshu in the Yoga-Vartika boldly tackles the difficulty. *Akasa*, he explains, has two forms; original and derivative, non-atomic and atomic. The original *akasa* is the undifferentiated formless *tamas* (mass in *Prakriti*, matter rudiment—*bhutadi*) which is devoid of all potentials, and is merely the all-pervasive seat or vehicle of the ubiquitous original Energy (*rajas*). This *akasa* must not be confounded with vacuum, which is merely negative, though it must be conceived as all pervasive, occupying the same space as the various forms of gross matter, and, therefore, devoid of the property of impenetrability which characterises atomic matter But when the original equilibrium comes to an end, unequal aggregations form collocations in different groups and proportions of the three *gunas*. The transformation of Energy now begins,—working on a collocation of Mass (with Essence); it first gives rise to the sound-potential, and the atomic *akasa* (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 is integrated, or limited (*parichchinna*), and as such cannot occupy the same space with other (subsequently integrated) atoms But this proto-atomic integration of *akasa* is formed everywhere, and itself residing in the ubiquitous non-atomic *akasa* forms the universal medium in which air or gas atoms, light-and-heat-corpuscles, and other atoms move and float about.

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THE GENESIS OF THE INFRA-ATOMIC UNIT POTENTIALS (*TANMATRAS*) AND OF THE ATOMS

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The subject of the genesis and the structure of the *tanmatras* and the *paramanus* was a fascinating one to these ancient thinkers, and a wide divergence of views prevailed. I will give here several typical views:—those of the Vishnu Purana, Parasara, Patanjali and a certain School of Vedantists.

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1 A famous passage in the Vishnu Purana explains the genesis and the structure of the *tanmatras* and of the *bhutas* (*paramanus*) in the following manner:—

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The first *tanmatra* originated from the rudiment-matter (*bhutadi*), the individuated but still indeterminate potential-less Mass in *Prakriti*, under the action of Energy by a process of disintegration and emanation in the menstruum, or surrounding medium of the unindividuated Cosmic Mass (*mahat*)

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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. It is called the sound-potential (*sabda-tanmatra*).

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This is typical of the genesis (and structure) of the *tanmatras* (kinds of subtile matter). In each of the remaining cases, an atomic Mass charged with actual specific energies disintegrates and emanates, and thus evolves a form of subtile matter (a kind of *tanmatra*) under the action of Energy, and always in the same menstruum or surrounding medium,—that of *bhutadi*, 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, *bhuta-paramanu* is a quite different process. Here the unit potential (*tanmatra*) receives an accretion of Mass, and by a sort of condensation and collocation evolves an atom (*bhuta-paramanu*).

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The genesis and structure of the *tanmatras* and the *bhuta-paramanus* are worked out below:—

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1. The super-subtile individuated Mass (rudiment-matter—*bhutadi*), under the action of the original Energy (*rajas*), disintegrates and emanates in the menstruum or surrounding medium of *mahat*, cosmic super-subtile Mass, and evolves a form of subtile-matter (*tanmatra*), which becomes charged with the sound-potential (vibration-potential—*parispanda*), and is called the unit of sound-potential (*sabda-tanmatra*).

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2 This subtile matter, the Mass, charged with sound-potential, receives an accretion of Mass from the rudiment of matter (*bhutadi*) and by condensation and collocation evolves the *akasa bhuta*, the atomic *akasa*, the proto-atom charged with the specific energy of the sound stimulus (actual vibratory motion).

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3. This proto-atom, the atomic *akasa*, 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 (*tanmatra*) which becomes charged with the touch-potential (the *potential* of impact or mechanical pressure), in addition to the sound-potential, and is called the unit of touch-potential (*sparsha-tanmatra*).

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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 (*bhutadi*), and by condensation and collocation evolves the *vayu bhuta*, 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 the actual energy of impact in addition to the actual energy of vibratory motion.

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5. Next, the atom of *vayu*, 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 (*bhutadi*), and thus evolves another kind of subtile matter (*tanmatra*), which becomes charged with the heat-potential (heat-and-light-potential), in addition to the impact-potential and the vibration-potential, and is called the unit of colour-potential (*rupa-tanmatra*).

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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 (*bhutādi*), and by condensation and collocation evolves the *tejas bhuta*, the light-and-heat-corpuscle, which is charged with the specific energy of the colour-stimulus, i e., radiates actual heat and light in addition to manifesting the energy of impact and of vibration.

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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 (*rasa-tanmatra*), 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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10. This subtile matter charged with the smell-potential and with the potential of cohesive attraction condenses and collocates as before into the earth-atom, which manifests the actual specific energies of cohesive attraction and the smell-stimulus.

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Vijnana-bhikshu in the Yoga-Vartika briefly summarises the Vishnu Purana process as follows.—

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*Bhutādi* as radicle in conjunction with *mahat* produces the sound-potential, which as radicle in conjunction with *bhutādi* produces *akasa*, which as radicle in conjunction with *bhutādi* produces the touch-potential, which as radicle in conjunction with *bhutādi* produces *vayu*, which as radicle in conjunction with *bhutādi* produces the colour-potential, which as radicle in conjunction with *bhutādi* produces *tejas*, and so on.

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11. A famous passage in Parasara takes another view of the genesis and structure of the *tanmatras* and the *bhuta-paramanus*.

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The *tanmatras* originate from one another in one linear series, and each *bhuta* originates in a separate line from its own *tanmatra*:

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Thus an atom of *akasa* has the structure given below

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An atom of *vayu* is constituted as follows

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An atom of *tejas*, heat-and-light-corpuscle, has the following structure.

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In the language of chemistry, an atom of *vayu* may be regarded as generated from the impact *tanmatra* as a radicle in the menstruum of vibration-*tanmatra*, with *akasa*-atoms as a catalytic agent.

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A certain school of Vedantists gives, on the other hand, a slight variation of the above view. Their scheme may be represented as follows:

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A *bhuta*-atom is evolved by integration (condensation and collocation) from the corresponding *tanmatra* (subtile matter) The *tanmatras* again evolve from one another in a lineal series as in Parasara's view described above. But the process of this generation is somewhat more complex. A *tanmatra* first disintegrates and emanates in a surrounding medium (a menstruum) of the *tanmatra* just preceding it in the order of genesis, and, with the help of its own *sthula bhuta* as a sort of catalyst, generates the *tanmatra*, next in order e g., the infra-atomic impact particles (*sparsa-tanmatra*) disintegrate or emanate in a surrounding atmosphere of the vibratory subtile matter (*sabda-tanmatra*), and then with the help of their own atomic integration *vayu* (gas) generate the *tanmatra* next in order, the subtile matter of radiant light-and-heat (*tejas*)

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III. *Patanjali's View.

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(a) The order of genesis of various forms of subtile *matter* (*potentials*):—

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(1) *Bhutadi*, the rudiment-matter, original mass, acted on by *rajas* (Energy), produces the sound-potential (vibration-potential)

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(2) This subtile vibration-potential, as a radicle, with accretion of rudiment-matter (*bhutadi*), condensing and collocating, and acted on by *rajas*, generates the subtile touch-potential (impact-potential), which is impingent as well as vibratory (oscillating)

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(3) This subtile impact-potential again, as a radicle, with accretion of rudiment-matter (*bhutadi*), condensing and collocating, and acted on by *rajas*, generates the subtile light-and-heat-potential, which radiates light and heat, in addition to being impingent and vibratory.

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(4) Next, the light-and-heat-potential, as a radicle, with accretion of rudiment-matter (*bhutadi*), condensing and collocating as before, generates the subtile taste-potential, which is charged with the potential of taste-energy, and of viscous attraction, in addition to being vibratory, impingent and radiant.

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(5) Lastly, the subtile taste-potential as a radicle, with accretion of rudiment-matter as before, condensing and collocating, generates the subtile smell-potential, which is charged with the potential of the smell-energy, and also of cohesive attraction, in addition to being vibratory, impingent and radiant.

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(b) The order of genesis of the *bhuta paramanus* (forms of atomic matter),—the five classes of atoms, is given as follows:—

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(1) The sound-potential, subtile matter, with accretion of rudiment-matter (*bhutadi*) generates the *akasa*-atom

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(2) The touch-potentials combine with the vibratory particles (sound-potential) to generate the *vayu*-atom

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(3) The light-and-heat-potentials combine with the touch-potentials and sound-potentials (i.e., with impact particles and vibratory particles) to produce the *tejas*-atom.

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(4) The taste-potentials combine with light-and-heat-potentials, touch-potentials and sound-potentials (i.e., with radiant, impingent and vibratory particles) to generate the *ap*-atom.

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(5) The smell-potentials combine with the preceding potentials (i e., with particles of taste-energy and with radiant, impingent and vibratory particles) to generate the *kshiti*-atom.

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The *akasa*-atom possesses penetrability, the *vayu*-atom impact or mechanical pressure, the *tejas*-atom, radiant heat-and-light, the *ap*-atom, viscous attraction, and the *kshiti*-atom, cohesive attraction.

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Vijnana-bhikshu, in one passage, gives the following scheme of the genesis of the *bhutas*:—

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A radicle of sound-potential with rudiment-matter gives *akasa*-atom, a radicle of touch-potential with *akasa*-atom gives *vayu*-atom, a radicle of light-and-heat-potential with *vayu*-atom gives *tejas*-atom, a radicle of taste-potential with *tejas*-atom gives *ap*-atom, a radicle of smell-potential with *ap*-atom gives *kshiti*-atom.

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On this view, an atom of *akasa* = Bh (Sb), of *vayu* = [Bh (Sb)] (Sp), of *tejas* = [Bh (Sb)] (Sp) (Rp); where Bh = *Bhutadi*, Sb = *Sabda-tanmatra*, Sp = *Sparsa tanmatra*, Rp = *Rupa-tanmatra*.

Linked texts (2)

Yogasūtra — Patañjali (author of the Yogasūtra), Sanskrit
Viṣṇupurāṇa — Vyāsa, Sanskrit