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114
TATTVA-KAUMUDI
[L11241.
That is to say, Experience, which is the purpose of the
Spirit, is not possible unless there are the Necessity of the
of the objects of experience and also the vehicle demental creation
of experience in the form of the two bodies ( Subtle and Physical). Hence the necessity of the objective evolution;-conversely that same Experience is not possible without the organs of experience, in the shape of the Sense
organs and the Internal organs; and these Necessity of the are not possible without Virtue and the intellectual creation
* other Dispositions. Lastly, the Discrimina
tive wisdom, which leads to the final End (Emancipation), is not possible without both these forms of Evolution. Thus is the need for both forms of Evolution established. (241) The possible objection of mutual interdepend
ence is explained away on the analogy of The fault of reci. procal causality the seed and sprout, due to the fact of Evoluexplained as due tion having had no beginning in time, the to the eternality of creation
my 'subjective' and 'objective evolutions at the
beginning of the present cycle are due to the impluse of residual tendencies left by the corresponding evolutions of the previous cycle.—Thus the whole theory is free from difficulties.
(242) The various forms of the subjective evolution' have been described; the author next describes those of the elemental (objective, material) evolution:
Kärikā LIII The celestial 'evolution has eight forms, the 'ani
mal' has five; the 'human' has only one The force of ele- form: thus in brief is the 'material' montal creation
evolution.
