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Development of Pariņāma in Yogasūtras
57
of the nature of the contitution of Prakști. If we imagine Praksti to be a homogeneous, integrated whole, as the Skā. seems to understand in our opinion, then the disturbance at one point should disturb the whole, i.e. when the parināma-process starts, the whole of the Praksti must become active. This seems to be the view of the Skā, as well as of Vyása (who, it must be noted, simply refers to it as a process of differentiation in the integrated' without touching the question of the total or partial Pariņāma) though neither the Skä. nor Vyāsa has stated the position in clear terms as regards the process of Pariņāma, (total or partial).
The interpretation, given by Bhiksu, becomes intelligible in the light of his view of the constitution of Praksti which, as we have already noted, is a conglomerate of an infinite number of the Guņa-reals. It seems to me that this view of Bhikṣu, if not contradictory of the view of the orthodox Samkhya, is distinctly different from it 28
Consistently with the concept of Prakrti as held by the old Sāmkhya writers, it does not stand to reason to assume that the disturbance in the equilibrium of the Gunas affects only a certain part of Prakặti and not the whole of it. The view of Bhikṣu can, however, be reconciled with the Sāmkya view proper, if we interpret his ima: TUTTA' as 319a: furra og for 'Fruifpoufti' i.e.
siage, the deficiency of the reals of the second stage is made good by a refilling from the first stage and that of the first stage from the Praksti, Thus by a succession of refilling the process of evolution proceeds, till we come to its last limit, where there is on real evolution of new substance, but mere chemical and physical changes of qualities in things which had already evolved.” History of Indian Philosophy, Vol.I., pp. 246-247. 'Evolution in Sāmkhya (aratrasnfOTTA) moans the development of categories of existence and not mere changes of qualities of substances (physical, chemical, biological or mental). Thus each of the stages of evolution remains as a permanent category of being and offers scope to the more and more differentiated and coherent groupings of the succeeding stages. Thus it is said that the evolutionary process is regarded as a diferentiation of new stage; as integrated in previous stage. 23 Radiakrishnan too, calls the view of Bhikṣu regarding the nature of
the Guņas different view." Indian Philosophy, Vol. II. p. 265.
