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INTRODUCTION
XCV
niously settled there is a sort of internal equilibrium and peace within the Prakriti. Somehow this primeval harmony is disturbed when one of the gunas gets predominance over the rest and this starts the process of evolution. On account of this original and unexplained disturbance, the Prakriti enters into a sort of creative evolution though itself is not created. Thus it carries in its bosom in a latent form the richness and multiplicity of the well ordered universe. The original disturbance of harmony which is the beginning of the process of evolution remains an ultimate metaphysical assumption on which Sankhya system rests Why there should be a disturbance at all in the primeval peace, Kapila does not trouble to explain. But this is an assumption without which subsequent changes would remain inexplicable. By some mysterious internal disorder, Prakriti is set moving and then follows change after change and at each step the progressive making of the universe. In the fully evolved univese Kapıla assigns each Guna its respective region. The satvaguna which is associated with light, fire or flame is the symbol of purity. The spotless shining quality of Satva is present in the ordinary fire and flame. The presence of this quality makes the flame turn skywards thereby indicating its divine origin from above In air there is the predominance of Rajasaguna Hence it is marked by its violence. It roams about horizontally in the middle region of the universe. Solids and liquids stand for Tamasa guna. Hence their opacity to light and hence their inert and impervious nature and hence their tendency to sink downwards. Thus the evolution of the denser and grosser matter is the result of the precipitating of the Tamasa guna. Thus the three gunas have their part in the cvolution of the inorganic world. They also have their part to play in the origin and growth of the organic world. Organisms are but the modifications of the same Prakriti, and hence they are also subject to the influence of the three gunas. The living world is divided into the upper, the middle and the lower. The upper region of the cosmos traditional swarga is the abode of the devas. The lower one is associated with'the animal and trees whereas the middle region is the natural
