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Properties of Matter
173
and so on; but Ākāśa (ether) itself passes through two stages: before the emanation of the sūkşmabhūta vāyu : (1) the motionless ubiquitous primordial matter-stuff (answering to the Sāṁkhya Bhūtādi) called Purāņam Kham, and (2) a subtle integration, the pure unquintuplicated sūkşmabhūta called Vāyuram Kham, answering to the Sāṁkhya Tanmātra stage. It is this subtle Ākāśa, in its Tanmātric integration, i. e. in the derivative form, which is subject to an incressant Parispanda. The gaseous stage of matter (The Vedāntic Vāyu) is indeed matter in a stage of Parispandic motion. So also the biomotor and sensori motor principles apart from the directive intelligence of the self.2
This parispanda is conceived also by the Samkhya philosophy to describe every process and phenomenon of cosmic evolution.3 “Bhūtas, organisms, mental organs, as modes of Praksti (considered apart from the Intelligence of Puruşa), are also subject to this Parispanda."4 But Praksti (the Primordial Matter) as the unmanifest ground can have no Parispandic motions (or mobility), though the action of evolution belongs to it. Here the question is how did the similarity of thought (vicārasāmya) come into both the Sāṁkhya and Jaina philosophies from evolution or transformation in regard to Parispandana. In the Sāmkhya it is stated 1. Vāyoh parispandätmakatvāt-Sarikara. 2. Prāṇasya parispandātmakatvādevayadadvaitam sthülam
sūkşmaṁ ca tatsarvar manaḥ sanditamātraṁ-Sankara,
Vide P. S. A. H., p. 122. 3. Vyaktam sakriyam parispandavat, Tattvakaumudi, 10,
Vacaspati Miśra. 4. Tathā hi buddhyādayo upāttamupāttam deham tyajanti
dehāntaraṁ ca upādadata, iti teşām parispandaḥ śarirapřthivyādinām ca parispandaḥ prasiddha eva, Ibid.,
Vācaspati on Kārikā, 10. 5. Yadyapi avyaktasyāpi pariņāmalaksaņa kriyā, tathāpi
parispando nāsti. Ibid,, on Kārikā, 10.
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