Chapter 3.3c - The Theory of Pariṇāmavāda (the doctrine of evolution)

The Sāṅkhya clearly enunciated the doctrine of evolution [i.e., pariṇāmavāda—pariṇāma-vāda]. The manifold world is not created by God out of nothing. It is evolved from Prakṛti, 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 (kūṭhasthaḥ [kūṭhastha]). It is the transformation of the unconscious Prakṛti. All objective existence is the transformation of sattva, rajas and tamas. Production is transformation. Prakṛti and its evolutes (vikṛtiḥ [vikṛti]) are subject to transformation (prasavadharmin). They can never be deprived of their essential nature of modifiability, evolution and dissolution. Evolution [i.e., pariṇāma] is the transformation of the homogeneous into the heterogeneous (virūpapariṇāmaḥ [virūpapariṇāma]). Dissolution is the transformation of the heterogeneous into the homogeneous (svarūpapariṇāmaḥ [svarūpapariṇāma]).^[1]

Evolution [i.e., pariṇāma] is due to excess of one guṇa and diminution of others. The excessive guṇa overpowers the other guṇas 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 guṇas. Dissolution is the opposite process. It is due to the disintegration of the guṇas. 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, Prakṛti is transformed into mahat or the cosmic intellect. Mahat is transformed into ahaṃkāra or the cosmic egoism. Ahaṃkāra is transformed into the eleven sense organs and the five tanmātras 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 Puruṣa. These are the twenty five principles according to the Sāṅkhya.

Prakṛti evolves into mahat or buddhi. It is the unindividuated cosmic intellect. The cosmic buddhi becomes individuated and evolves into the cosmic egoism or ahaṃkāra or asmita. The cosmic ahaṃkāra is bifurcated into the subjective series and the objective series.Vācaspati Miśra holds that ahaṃkāra in its sāttvika aspects evolves into means, the five organs of knowledge, and the five organs of action. Ahaṃkāra in its tāmasa aspects (bhūtādiḥ [bhūtādi]) evolves into the five subtle essences (tanmātrāḥ [tanmātrā]). Ahaṃkāra in its rājasa 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 Pariṇāma

Prakṛti is the substratum of the changing phenomena of the world. Sāṅkhya conceives of Prakṛti 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 Sāṅkhya due to the transcendental influence of Puruṣa, the equilibrium of Prakṛti gets disturbed. When the equilibrium of the guṇas is disturbed, some guṇas overpower the other guṇas, and start the process of evolution [i.e., pariṇāma]. Production is a manifestation or evolution. Destruction is non-manifestation or envelopment.

During the state of dissolution of the world, the guṇas change homogeneously, sattva changes into sattva, rajas in to rajas and tamas in to tamas. This change does not disturb the equilibrium of the guṇas and evolution [i.e., pariṇāma] cannot take place. However, when the guṇas exert mutual influence upon one another or start interacting, it is called heterogeneous.

Footnotes and references:

[1]:

svarūpavirūpapariṇāmābhyāṃ na kadācidapi viyujyata ityarthaḥ|
Sāṅkhyatattvakaumudī on Sāṅkhyakārikā 11

[2]:

Sāṅkhyatattvakaumudī on Sāṅkhyakārikā 15 and 16

[3]:

Sāṅkhyakārikā 22

[4]:

tadubhayasminnapi kārye satvatamasoḥ kriyotpādanadvāreṇāsti rajasaḥ kāraṇatvamiti na vyarthoraja iti|
Sāṅkhyatattvakaumudī on Sāṅkhyakārikā 25