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phernalia of diversities and differences in names and forms according to the merits and demerits of the Jivas.
Time.
But this coming to being of the Universe, No absolute this evolution from the state of homogeniety to heterogeneity is but a process in time. Time has no absolute existence with the Sankhyas. It reveals itself as a series or succession; and evolution being but a process in time, it must have a c rtain order of suc cession. The successive order of evolution as held by the Sankhyas is as follows:
From the Root-evolvent Prakriti, first comes to being Mahat with which begins the set which is both evolvent and-evolute. From Mahat (a) appears Ahankår (F11) which in turn yields up Manah (A), the ten Indriyas (f), and the five tanmatras (पङ्कतन्मात्रा) with which end the series of the evolvent-and-evolute (afafafa).
The simple evolutes are but the five Bhutas (A) originating from the five tan matrds or the elemental rudiments.
But Purush, the Psyché or the soul is neither evolvent nor evolute. Being eternal it stands outside the history of developement
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