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or nothing directly of the composition of living matter and it is also in strictness true that we know nothi:ig about the composition of any body whatever as it is.” Observation has proved that every atom of watter is tull of energy in one form or another. So tirat instead of postpoing the appearance of mind to the last stage of material organization as the modern evolutionists have done, it is more consistent with reason to regard it as co-existent. The Nyaya philosophy regarded it as the very beginning buf the intermeddli:ig of a God isolated from his creation did not satisfy subsequent reasoners, such philosophy bii:ng subversive of that real knowledge which wst by the very conditions of knowledge or tho:ight loo's upo:) thought and intelligent being as inszparable. It is i: so 119 Such train of reasoning that wa Grd an exp'a:natio'i of Prakriti' and Purusha of Kapila's Sarkhya. The Sankhyas bad advanced further, if advance it inay be calleddthan the Vaisheshikas in their analysis of matter and had demonstrated a theory of euolution, anything more entirely novel than which eve: the Vedanta has not to teach. They postulated Prakriti or undifferentiated cosmic matter as the eterual basis of cosmic evolution; and they definitely enumerated the various evolving stages of this matter with its properties, being here upon called the Saukhyas. They however thought it would be inupossible to postulate inatter without mind and they therefore laid down an eternal union
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