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BOOK 1: THE PRINCIPLE OF KNOWLEDGE
221
horn, and because it would be repugnant to the evolution which is seen, for instance, in cow's milk. Neither does evolution receive existence without a thing, because, if there were nothing for it to abide in, the unwished-for consequence would be that this evolution without an abode would be a void (shunya). But the thing, founded in the substance, which forms its general-aspect according to the verticaldirection (urdhvata-samanya, i.e the common features belonging to one thing in succession of time), in the attributes (gunas), which are the particular concomitants (sahabhavi-vishesha), in the modifications, which are the particular stages (kramabhavi-vishesha), has developed from, and still develops through, existence, which consists in origination (utpada), perishing (vyaya) and continuance (dhrauvya). So then evolution is its innate nature.
Now he considers the fruit (phala) of the pure and good states-ofevolution, which arise during the contact with the state-of-evolution called conduct (charitra), in order that one may accept or reject it:
11. When the soul, whose self evolves through dharma (i.e. righteousness and piety) is conjoined with pure psychic-attention (upayoga), then it attains the happiness of nirvana; or, when engaged in good psychic-attention, it attains the happiness of heaven. .
When this soul, with its innate nature evolved through dharma, carries out the evolution of pure psychic-attention, then its efficacy (shakti) does not meet with resistance, and thus its conduct is capable of doing what is to be done, and the soul itself reaches manifest liberation. But, when the soul, although having its innate nature evolved through dharma, is in contact with the evolution-state of good psychicattention, then its efficacy, meets with resistance, and thus it is unfit to do what is to be done; its conduet in bringing about what is to be done is to a certain extent checked; and the soul itself reaches bondage, in this case heavenly happiness, as a man sprinkled with ghi (oil) hot from the fire (incurs) the pain of burning. Therefore pure psychic-attention should be accepted, good psychic-attention avoided.
Now he considers the fruit of evil psychic-attention, which is utterly to be rejected; for here takes place no contact with a state-of-evolution called (lawful) conduct:
12. By the arising of the evil (ashubha) (psychic disposition) the self becomes a rogue, an animal or inhabitant of hell; And, always beset by thousands of pains, it strays incessantly.
