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J. C. Sikdar
awareness, etc. in the former and those of colour, such as, blue, yellow, eto. in the latter respectively.
Soul undergoes transformation by its capacity of sentiency (cetanaśakti) into various forms of consciousness (upayoga) like modes, of knowlege, self-awareness, etc., while matter undergoes transformation by its capacity of colour (rūpaśakti) into various forms of colour like blue, yellow, etc. The capacity of sentiency cannot be separated from Soul-substance and other capacities which are inherent in it. Similarly, the capacity of colour (rūpasakti) cannot be thought of, apart from Matter-substance and other capacities which are inherent in it. Various forms of consciousness of different times like traikālika series of knowledge, self-awareness, etc. have got one capacity of sentiency (cetanāśakti). And the series of effective modes (Käryabhūtaparyāyas) of that capacity (Śakti) are associated with consciousness (upayo. gātmaka). In matter also the series of various modes of colour like blue, yellow etc. are the effects of one causative capacity of colour (Kāraṇabhūtarūpasakti).
Like the series of consciousness in soul there are continuing together (i.e. taking place) in it the series of feelings, such as, happiness, sorrow, etc., the series of desires, etc. For this reason infinite capacities or qualities are comprehended by taking into account each individual causative capacity inherent in it-capacity like sentieney, the causative joy, energy, etc, of the series of modes of each respective class. Similarly, in Matter also there are taking place always the series of infinite modes like the series of modes of colour, smell, taste, touch, etc. For this reason infinite capacities are cognized by admitting each individual causative capacity of individual series like that of the capacity of colour, that of smell, that of taste, that of touch, etc.
Various modes of capacities like sentiency, joy, energy, etc. can be found to operate in soul, but modes of different consciousness of capacity of sentiency (cetanaśakti) or those of feelings of one capacity of bliss (anandaśakti) can not be experienced to function at a time, i.e. simultancously, for only one mode of an individual capacity manifests itself at a time. Similarly, in matter also various modes of different capacities like colour, smell, etc. take place at a time. but different modes like blue, yellow, etc, of one capacity of colour (rūpasakti) do not take place in it simultaneously.
As Soul-substance and Matter-substance are permanent, so their respective inherent capacities like sentiency, etc. and colour, etc, are also permanent, But modes of consciousness born of the capacity of sentiencey (cetandsakti) or modes like blue, yellow, etc. born of the capacity of colour (rūpa-.
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