THE CONSTRUCTIN AND THE DESTRUCTION OF THE COSMOS
This Reason has also such other names as ' mahat ', ' jnana ', ' mati ', ' asuri ', ' prajna ' ' khyati ' etc. Out of these, the name ' mahat ' ( first person singular masculine, mahan, i. e., ' big ' ) must have been given because Matter now begins to be enlarged, or on account of the importance of this quality. In as much as this quality of ' mahan ' or Reason is the result of the admixture of the three constituent qualities of sattva, rajas, and tamas, this quality of Matter can later on take diverse forms, though apparently it is singular. Because, though the sattva, rajas and tamas con- stituents are apparently only three in number, yet, in as much as the mutual ratio of these three can be infinitely different in each mixture, the varieties of Reason which result from the infinitely different ratios of each constituent in each mixture can also be infinite. This Reason, which arises from imper- ceptible Matter, is also subtle like Matter. But although Reason is subtle like Matter, in the sense in which the words 'perceptible', 'imperceptible', 'gross', and 'subtle' have been explained in the last chapter, yet it is not imperceptible like Matter, and one can acquire Knowledge of it. Therefore, this Reason falls into the category of things which are ' vyakta ' ( i. e., perceptible to human beings ) ; and not only Reason, but all other subsequent evolutes (vikara) of Matter are also looked upon as perceptible in the Sarhkhya philosophy. There is no imperceptible principle other than fundamental Matter. Although perceptible Discerning Reason thus enters imper- ceptible Matter, it (Matter) still remains homogeneous. This homogeneity being broken up and heterogeneity being acquired is known as ' Individuation ' (prthaktva) as in the case of mercury falling on the ground and being broken up into small globules. Unless this individuality or heterogeneity comes into existence, after Reason has come into existence, it is impossible that numerous different objects should be formed out of one singular Matter. This individuality which subsequently arrives as a result of Reason is known as 'Individuation' ( ahamkara), because, individuality is first expressed by the words ' I — you ', and saying ' I — you ' means ' ahamkara ', that is, saying 'aham' 'aham' ( 'I' 'I' ). This quality of Individuation which enters Matter may, if you like, be called a non-self-perceptible ( asvayamvedya ) Individuation, But the Individuation in man, and the Individuation by reason of which trees, stones, water, or other fundamental atoms spring out of homogeneous Matter are of the same kind; and the only difference is that as the stone is not self-conscious, it has not got the knowledge of ' aham ' ( 'I' ), and as it has not got a mouth, it cannot by self -consciousness say ' I am different from you '. Otherwise, the elementary principle of remaining separate individually from others, that is, of con- sciousness or of Individuation is the same everywhere. This Individuation has also the other names of 'taijasa'/abhimana', 'bhutadi, and 'dhatu'. As Individuation is a sub-division of Reason it cannot come into existence, unless Reason has in the first instance come into existence.