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CHAPTER VIII
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.
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