The Positive Sciences of the Ancient Hindus c4.s6.t1.1.2

c4.s6.t1.1.2

The Sáṅkhya also conceives this Parispanda to characterise every process and phenomenon of cosmic evolution (व्यक्तं सक्रियं परिस्पन्दवत् — Váchaspati, Kaumudí). Bhútas, organisms, mental organs, as modes of Prakriti (considered apart from the Intelligence of Purusha) are all subject to this Pari-spanda (बुध्यादयो देहं त्यजन्ते देहान्तरं उपाददते इति तेषां परिस्पन्दः। शरीरपृथिव्यादीनां च परिस्पन्दः प्रसिद्ध एव। — Váchaspati on Ká-riká 10). On the other hand, *Prakriti* as the Avyakta, the a-cosmic, the un-manifest ground, with resolution only of like to like (सदृशपरिणाम), is devoid of all Pari-spandic motion (यद्यपि अव्यक्तस्यापि परिणामलक्षणा क्रिया, तथापि परिस्पन्दो नास्ति। — *ibid.* on Káriká 10). The Nyáya-Vaise-shika finds Parispanda in all forms of matter, except Ákása, which in that system is non-atomic and in-capable of any change or activity (निष्क्रिय). But all atoms, from those of Váyu downwards, are in incessant motion. The world at bottom is an infinitude of con-tinually whirling (or vibratory) particles (अनवरतपरिस्पन्द-मानापरिमितपवनादिपरमाणवः — Raghunátha; compare also Udayana-Kusumáñjali, Stavaka V. — परमाणवः हि गतिशी-लत्वात् पतन्त्रव्यपदेशाः पतन्तीति।). All physical action consists in motion. The Nyáya-Vaiseshika rejects force, power, operation (शक्ति) except as modes of motion. Jayanta, indeed, states: We do not acknowledge any mysterious power or operation which the senses do not and cannot report to us.