one and only one stage in which the gu@nas are not compounded in varying proportions.  In this state each of the gu@na substances is opposed by each of the other gu@na substances, and thus by their equal mutual opposition create an equilibrium, in which none of the characters of the gu@nas manifest themselves.  This is a state which is so absolutely devoid of all characteristics that it is absolutely incoherent, indeterminate, and indefinite.  It is a qualitiless simple homogeneity.  It is a state of being which is as it were non-being.  This state of the mutual equilibrium of the gu@nas is called prak@rti [Footnote ref 1].  This is a state which cannot be said either to exist or to non-exist for it serves no purpose, but it is hypothetically the mother of all things.  This is however the earliest stage, by the breaking of which, later on, all modifications take place.

Prak@rti and its Evolution.

Sa@mkhya believes that before this world came into being there was such a state of dissolution—­a state in which the gu@na compounds had disintegrated into a state of disunion and had by their mutual opposition produced an equilibrium the prak@rti.  Then later on disturbance arose in the prak@rti, and as a result of that a process of unequal aggregation of the gu@nas in varying proportions took place, which brought forth the creation of the manifold.  Prak@rti, the state of perfect homogeneity and incoherence of the gu@nas, thus gradually evolved and became more and more determinate, differentiated, heterogeneous, and coherent.  The gu@nas are always uniting, separating, and uniting again [Footnote ref 2].  Varying qualities 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 the definite or qualitatively determinate.  And though co-operating to produce the world of effects, these diverse moments with diverse tendencies never coalesce.  Thus 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.  The particular gu@na which happens to be predominant in any phenomenon becomes manifest in that phenomenon and others become latent, though their presence is inferred by their

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[Footnote 1:  Yogavarttika, II. 19, and Pravacanabha@sya, I. 61.]

[Footnote 2:  Kaumudi 13-16; Tattvavais’aradi II. 20, IV. 13, 14; also Yogavarttika, IV. 13,14.]

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