________________
INTRODUCTION
45
from the Attributes, and thereby attains to His proper state, which is one of pure uninterrupted and unmixed sentience. By mere dispassion is gained a state of absorption into the subtler elements of Nature. A Spirit thus transformed enjoys for a time a state of unintelligent rest, and is born again under the same restrictions and with the same bondage as before the absorption. If, on the other hand, the Spirit is under the influence of attachments proceeding from the attribute of Rajas it falls into the stingy darkness of metempsychosis from which it can be freed only by the divine ray of wisdom. We are all labouring under this category.
The Samkhyas have further entered into a very elaborate enunciation of the various inanifestations of Buddhi dividing them into no less than fifty forms. These, are made up of five kinds of impediments, twenty-eight of incapacity (resulting from the disability of the organs ), nine of contentment and eight of perfection. Of these, again there are 62 forms of impediment alone.
So much for 'mental creation. The 'inaterial creation comprises the eight kinds of divine celestial beings, the five of the lower animals, and one, the human kind. The various grades of creation are attributed to the excess or otherwise of one of the Attributes. Thus the Attribute of Sattva predominates among divine beings, that of Rajas among human beings, and that of Tamas in all lower creation.
All this elaborate process of creation is begun by Nature solely for the sake of the Spirit's emancipation from the miseries of metempsychosis-miseries inevitable to Him when born in a body. Nature is described as a benevolent benefactress, not caring for any return of services from the Spirit, and working for His emancipation out of her own sweet will, till He comes to perceive her true character ; "When She retires from the scence like an actress who has
